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C R I T I C A L 
CONJECTURES AND OBSERVATIONS 

ON THE 

NEW TESTAMENT, 

COLLECTED FROM VARIOUS AUTHORS, 
AS WELL IN REGARD TO WORDS AS POINTING : 

WITH THE REASONS ON WHICH BOTH ARE FOUNDED. 

BY WILLI AM^BOWYER, F.S.A.; 

BR BARRINGTON, MR. MARKLAND, PROFESSOR SCHULTZ, 

PROFESSOR MICHAELIS, DR. OWEN, DR. WOIDE, 

DR. GOSSET, AND MR. WESTON. 

A SERIES OF CONJECTURES FROM MICHAELIS, AND A SPECIMEN OF NOTES 
ON THE OLD TESTAMENT BY MR. WESTON, ARE ADDED IN AN APPENDIX. 



Qui studuerit intelligere, cogetur et credere." 

Tertuimaw, 



THE FOURTH EDITION, ENLARGED AND CORRECTED. 



LONDON: 

PRINTED BY AND FOR JOHN NICHOLS AND SON, RED LION PASSAGE, FLEET STREET. 

SOLD ALSO BY LONGMAN, HURST, REES, ORME, AND BROWN, 

PATERNOSTER ROW. 

1812, 



m 



ADVERTISEMENT; Ma/teh l.» 178?. 

IT is in full compliance with the wishes of the original Collector 
of these Conjectures, that a new and enlarged Edition is now sub- 
mitted to the Publick. After having been abundantly honoured 
with the approbation of the Learned on the Continent as well as 
in this Kingdom, Mr. Bowyer considered it as a duty incumbent 
on him to revise his former labours. With this view he had pre- 
pared a copy for the press, which is the ground-work of the pre- 
sent volume : and has since been considerably augmented by the 
liberty of transcribing from the margin of Mr. Markeand's 
Greek Testament such new observations as were suitable to the 
plan. For this invaluable acquisition the Reader is indebted to 
that liberal attention to promote the cause of Virtue and Religion, 
which is one of the many well-known excellences of Dr. Heberden. 

Conscious of the inadequateness of his own abilities, the present 
Editor would not have presumed to venture on a task of such im- 
portance, as well as difficulty, .if he had not been encouraged 
throughout by the unremitted labours and friendship of Dr. Owen; 
whose regard for the memory of Mr. Bowyer, and distinguished 
zeal for the interests of Sacred Literature, have prompted him not 
only to enrich the volume with a considerable number of new 
notes, but also kindly and attentively to superintend the correction 
of the whole. 

Independent of the honour such communications have conferred, 
it would be unjust if the Editor did not also here acknowledge 
how greatly he is indebted for the many" valuable notes he has re- 
ceived from the Honourable and Right Reverend Dr.BARRiNGTON, 
Lord Bishop of Landaff ; from Sir John David Mighaeijs, 
the learned Professor at Goettingen ; from the Rev. Mr. Stephen 
Weston, of Exeter College, Oxford ; from the Rev. Mr. Isaac 
Gosset ; and some other excellent Friends, whose names, as they 
occur less frequently, it will be unnecessary here to enumerate. 

" In 



iv ADVERTISEMENT, 

" In conjectural criticism great liberties have been taken with 
the Sacred Text," as one of my Contributors [Bp. BarringtonJ 
observes, " both by Antients and Moderns ; yet surely bounds 
must somewhere be set to what an eminent Writer calls the 
frolick of conjecture. On any other ground, one is at a loss what 
to believe or what to practise. Readings authorised by MSS. or 
early Versions appear to be the only solid foundation on which 
alterations may be safely built: and where a Critick proposes a 
conjecture unsupported, by either^ it seems necessary to apprise 
the world, that he does it on a presumption that future discoveries 
may give a sanction to his emendation." 

Upon this principle the following Conjectures were chiefly raised,; 
and in this light only do they presume to claim the Reader's notice 
or regard. / J.NICHOLS. 



POSTSCRIPT; March 2, 1812. 

THE credit of this Work having long been fully established, 
a new Edition, which has repeatedly been called for, is now pub- 
lished ; with numerous Additions from the margin of Dr. Owen-'s 
copy, presented to me by the truly venerable Prelate whose own 
Notes form no small Portion of the Volume. The Notes of 
Professor Schultz (who translated Mr. Bowyer's Conjectures 
into German) were communicated by the late Reverend Dr. 
Woide; and a separate little Volume of Conjectures by Mr. 
Weston, including his Specimen of Notes on the Old Testament, 
is here incorporated by his permission. 

After the long interval of Thirty Years, it is with no small 
satisfaction that the Editor has again an opportunity of thus pub- 
licly repeating his thanks to the Honourable and Right Reverend 
Dr. Barrington, now Lord Bishop of Durham; to Dr, Gosset; 
and Mr. Weston. *J, -N. 



MR. BOWYEIl'S PREFACE. 



X WAS insensibly led into the task of making this collection from seeing 
a small one published by Wetstein in his Prolegomena to the N, T. in 
4to, A. D. 1731 ; after which I began to note in the margin of a Testa- 
ment such others as occurred in my reading. When his edition appeared 
in folio, 1750, I found that though he had collected from the same stores 
most of those which I had, yet my labour was not wholly superseded : In 
the first place, because he has cited only the names of the authors, with- 
out mentioning in what part of their works they occur ; which was highly 
proper to have been done in those who have not written regular comments 
on the Scriptures. In the second place, he has given several emendations 
in so concise a manner that a common reader will scarce attend either to 
approve their strength or condemn their weakness, which is the only cir- 
cumstance that gives a relish to them. A misfortune, to which I have in 
some measure been obliged to submit, as I knew not where to find some^ 
of the authors which Wetstein cites, or could not get at them. Particu- 
larly I must own myself indebted to him alone for those of Patricius Ju- 
nius, library-keeper to Charles I. preserved among Vossius' papers at Ley- 
den, the loss of which, Wetstein observes, might have been easily borne; 
and Dr. Richard Bentley's, communicated to him while in England, over 
and above what were in his life-time printed in several parts of his works. 
Thirdly, though he, as well as Dr. Mill, hath taken notice of some varia-r 
tions in punctuation which affect the sense, yet they have omitted many 
others no less material. These, of how little moment soever they are 

» usually 






* MR. BOWYER'S PREFACE. 

usually considered, yet, I am bold to say, are of more importance than all 
the other variations put together. Qui bene distinguit 3 bene docet, is no 
less true in criticism than in doctrine. 

Alterations under this head, viz. Punctuation, I take to be warrantable; 
since the Apostles, I suppose, inserted no points themselves ; if they did, 
few antient copies now have any. How far I shall be indulged this liberty, 
must be decided by different judgments. "Cum veteres libros sine dis- 
" tinctionibus scribi solitos constet, sequitur, postea ex describentium judi- 
" cio additas : quare & nunc de illis judicium liberum esse debet." Grot. 
Annot. ad Marc. xiv. 69; and see him on Marc. vi. 14, Luc. xii. 49; 
Millii Proleg. n. QO ; Locke on 1 Cor. iv. 21, p. 29, and Pref. p. 7; Ham- 
mond on 1 Cor. vii. 17; Heinsius on Marc. xi. 1. Bengelius indeed pro- 
mises to give us, " distinctionem commatum & verborum uti ediderunt 
" Apostoli." On the contrary, Wolfius, Cur. Crit. in Rom. ix. 5, vol. III. 
p. 803, u Ergone in illis accentibus & interpunctionibus vel retinendis vel 
w mutandis ingenioso cuique esse licet, prout lubet, homini imprimis post 

* xvii a Christo nato ssecula inter homines viventi ? Itane in primis illis 

* ecclesiae Christiana? seculis, inter doctores etiam Graecos, nemo fuisse 
credendus est, cui de nova ilia accentuatione & interpunctione quicquam 
" suboleret." 

As for emendations of Words, not one is designed to be obtruded into 
the text without the authority of MSS. nor with the authority of versions 
alone, though many of them I look upon as indubitable. They are not 
wholly useless, as they open a more obvious sense, as they restore pro- 
priety, or even as they set in one view the ingenuity of the several writers* 
conjectures, or enable the reader to judge of the futility of them. 

But, on the other hand, is it not strange that, since the invention of 
printing, not one edition of the Greek Testament has been published from 
Greek MSS. only * ? The mutilated condition of those which the first 
editors could procure, led them to supply their defects from the Vulgar 
Latin, to which they paid at least an equal veneration. 

The Complutensian, printed 15 14, 1515? 1517* is considered as the first 
edition, though it was not published till 1522, six years after the first of 
Erasmus. Those who had the care of it too manifestly discover their pre- 
judices when, in the Prolegomena to the O. T. they say they have printed 

* Wctstein says, his was. G. A. 

the 



MB. BGWYERS PREFACE. $ 

the Vulgar Latin between the Hebrew and the LXX, as Jesus Christ was 
crucified between two malefactors. This partiality has led them to adopt 
several readings against the authority of all the MSS. which they were pos- 
sessed of. Thus Luc. ii. 22, for y[x£pai re xa.QugHr[x§ AYT&N, the days of 
their purification, they read AYTHS, of her purification; which our 
version follows to this day, from a needless timidity that the other reflects 
on the purity of Christ's nature. See Mill and Whitby. This reading is 
supported by no Greek MS. Dr. Mill cites Steph. a. which is no other 
than the Complutensian edition, and MS. Vel. which are only the various 
readings of different Latin copies in Spain, collected by Petrus Fracardus, 
Marquis of Valois, and which he was obliged to express in Greek terms 
(though often unskilfully), to conceal his labours from the knowledge of 
the Inquisition. 

So again, 2 Cor. v. 10, for to. S*a rs raj/xotloj, things done in the body, 
they read ra IAIA rS a-ia[xd}ag, propria corporis, as the Vulgar Latin has 
it ; which Mill, who favours that reading, owns is AIA in the MSS. and 
that the Iota was expunged jam inde ab initio. 

Matt. v. 4J. 'Eav a<nra<rri o-Q s rag 4>IAOTS is the reading of the Com- 
plutensian edition, and of most of the Greek MSS. as Erasmus testifies, 
and in all, as Stephens ; yet in their edition, and in almost all afterwards, 
from the authority of the Vulgate, it is changed into AAEA4>OYS ; and 
the like of many others. 

Erasmus, in general, was free from this bias against almost the whoJe 
world besides, presuming even to censure the Vulgate whenever occasion 
offered ; from whence arose an adage against him, which does him more 
honour than his own collection from the antients, viz. Vult corrigere 
magnificat *, applied to such as attempt to mend what the monks 
thought could not be altered for the better. But notwithstanding this, 
where his MSS. deserted him, being close pressed by his adversaries, he 
owns, in his Apology to Lee, he supplied, by a translation from the Vulgar 
Latin, one or two verses in the last chapter of the Revelations ; which 
Wetstein-j~, on examination, found to be no less than six; faultily trans- 
lated too, by leaving out the article (as an inattentive translator from the 

* See Bishop Bull's Sermons, vol. I. serm. vi. 

f Prolegomena, p. 12C ; and see Michaelis's Introductory Lectures,, sect. xsxi. p. 74 j 
Simon's Hist. Crit. dea Veias & des Comn*. du Nov. Test. 

b 52 Latin 



4 MR. BOWYEIVS PREFACE. 

Latin easily might), against the genius of the Greek tongue. Thus ver. l6 t 
p'igct for 17 pifa, "Ka^.7rpas for o Aa/XTTgoj; ver. l8, T&oo<p-rjlela.$ f3i£Aj'« for Tr t g 
OTgtxfTJWas t5 $»6?w8, Iv |3»6?ua> for Iv t<S /3»€?u'a> twice; ver. 1Q, 0/6xb for to 
$i%Kls, %coi\$ for t% £a)%, zsohscog ayiag for TT,g zsohBwg rijg ayiag. And from 
the Comment of Andreas, out of a faulty copy, c. v. 14, after T&qoosxuvria-av 
he added fyovli e)g Teg auovag twv aiawcuv, for rtp %a>vli, from the Vulgate, 
which reads adoraverunt viventem in secula seculorum, against the most 
antient Latin copies, xvii. 4, for /xso-1ov axaba£itfog he has printed, by a 
feigned word, ju.e<rlov axa^a^g, from the Vulgate, which has plenum abo- 
minatione, instead of what the most antient copies read, plenum abomina- 
tionum, &c. In short, he has been so unhappy in translating from the 
Latin as to make at least thirty variations from the Greek in so small a 
compass. Some of these errors he corrected in his second and third edi- 
tions from the Complutensian, and partly made worse by joining the true 
reading to his own, which has occasioned a jumble of corrections and cor- 
ruptions in the six last verses in most of the editions to this day. Thus 
ver. \6, Stephens from him retains bpbqivog for zrpco'ivog. Ver. 17, «xfle 
twice for £§%«, t\ for lav twice, which in Erasmus was lav ei, corruptly 
from the Complutensian lav. Ver. 18, <ryju./xa§1ygSfAaj for ju.ap7ygepxi, be- 
cause the Latin version renders it' coxtestor, which yet is no other than 
the usual term for [/.a^lvpS^ai, as Acts xx. 26, Heb. vii. 8, 17, x. 15. 
Ver. 19, |3/£?\.8 twice for fii^his, and a$>ai%r)<rei for a<psXs7. Matt. ii. ll> 
he has admitted into his edition cogov for elhov, only from lighting on 
a faulty copy of Theophylact agreeing with the Vulgar Latin; which 
reading, as Mill observes, is followed by most of the subsequent 
editions. 

I shall enter no farther into a detail of the errors of the primary edi- 
tions, because the Complutensian and the three of Erasmus were probably 
the basis of all which followed: for though several were printed with the 
assistance of fresh MSS. it was by comparing such MSS. with one or other 
of these editions; and when the MS. so compared differed from the printed 
editions, the editors were often induced to think they had sometimes the 
better reading, or had at least the authority of other MSS. from whence it 
was first printed, and which they would not presume to alter. Hence, it 
is observed, R.Stephens, in his first and second editions, followed Erasmus 
in general, and deviated from him only where all his MSS. did so too. 

But 



MR. BOWYER'S PREFACE. $ 

But in his famous edition, 1550, deserted his MSS. to conform to him, 
except in about twenty places. 

How strangely errors are propagated from any one copy, I have now a 
remarkable instance before me (for I deal not in rarities), in an edition of 
the N. T. Aureliae Alhbrogum, 16*10, which, even so late, has preserved 
most- of the typographical errors which Wetstein has selected out of the 
Complutensian edition, Prolegomena, p. 1 17 ; and has followed several of 
the same omissions; and some of the same readings received by that edi- 
tion from Latin copies only. I subjoin them under each of these heads, 
distinguishing by an asterisk those errors in the Complutensian which 
this Geneva edition has not followed. 



Typographical Errors in the Complutensian Edition, 



Mar. i. 45, 


for sgwQev 


read s|fa> 


xiii. 28, 


OTCUt SlJ 


yfy 


Luc. xxiii. 8, 


3/ *£. ~ 

ei> iosiv 


Tl lOEtV 


* John v. 2, 


5$-»j xoAujx&j'flga 


3/ 


Acts x. 22, 


WTO Offle 


U7T0 0A8 


2 Cor. x. 10, 


zsaf>brn<rlat. 


vscLQsa-ict 


Gal. v. 3, 


wo«j<raj 


crojTjc-a* 


18, 


cwro v6[jl8 


uiro v6(jlov 


21, 


airsp >.sy<j» 


a zsqohsyu} 


Heb. xii. 1, 


cwregiVJaW 


eu7reql(flalov 


*l Pet. Hi. 22, 


dwoluy&ftaiv 


wrolayivlaiv 


iv. 1 1, 


a>S ^opijye? 


h x^w" 


#Apoc. ii. 17, 


xevov 
Omissions. 


HCUVOV 



Acts xiii. 17, Deest ev ry vsapoixtct 

* xx. 38, CT§o£7T£{X7rov 8e avTov e\g to erTioTw 

* 1 Pet. v. Q, eVflsAsTc-Gai 

1 John ii. 14, syga%|/a u/xiv croOegej, on syvcoxale rou cwr' oi.q%f}g 

*2 Cor. vii. 10, ij 8s rS xoVjxs Ttwn] SolvoIov xaleqyugslcu 

Apoc. viii. 1, xou to TgiVov tvov SevSgeov xa?exeoj, 



Readings 



MR. BOWYER'S PREFACE. 



Readings trom Latin Copies against all the Greek MSS, 

Matt. x. 25, Bee*§e®€ for Bee\$e®\ 

Luke ii. 22, ayT% auTcSv 

*2 Cor. v. 10, t« IAIA tS (rwp.. ra AIA. 

vi. 15, BsTuaA BeX/ap 

xiii. 5., £» ju-ijt* aoa apa omit 

Gal. iii. 1Q, vo'ju.05 — lialaysia-a, from some Latin, scribe, 

who thought of lex being feminine. 
Jude 4, top jiAovov @eov xoa Sao - - tov jxovov ^ecnrirrp 

7roTy}V, tou Kw'ptov ®eov xa) Kt)§toi/ 

Tjjatov Irj<r£v ~X.pis6v y[xdi)V ItjcSv Xgifo*' 



To remove such strange inconsistencies in the several editions, Professor 
Wetstein, having collated most of the MSS. afresh, thought it advisable 
to make an edition out of them all, adopting in general those readings, 
which had the authority of the greatest number of MSS. Accordingly, 
he has marked in the margin those readings which by this rule should be 
received, and has signified in his text what should be omitted; not that 
he thought that reading to be always the true one, but thai sometimes 
another, not to be found in any of our present Greek MSS. had a better 
title to be preferred ; which instances, however, are rare, and ought to 
be discussed in the notes *, Accordingly, it is observed, with respect to 
the two famous texts, 1 Tim. iii. 16, and 1 John v. 8, that in the latter 
he rejects a reading supported by no one Greek MS. by no version before 
Jerom, and contrary to the scope of the writer ; and in the former rejects 
a reading supported by above fifty MSS. after the tenth century, for ano- 
ther upon the authority of the earliest versions, the writers of the first five 
centuries, one Cambridge MS. and the construction of the place: which, 
perhaps, would incline Michaelis to alter his opinion, that it is always ex- 
pedient to decide in favour of that reading which is supported by the ma- 
jority of MSS.-f~ 

* Licet existimaverim lectionem plurium codicum in textu esse reponendam, non tamen 
•statuerem lectionem illarn semper esse genuinam : qnin largier aliquando lectionenij qua; in 
nullis codicibus Graecis hodie rereritur, esse prssferendam ; sed contendo turn illud non nisi 
•rarissime accidere, turn de ea re caute & accurate in notis esse disputandum. 

t Introductory Lectures, sect, xxviii. p. 58. 

Bengelius, 



MR. BOWYER'S PREFACE, f 

Bengelius, to restore the true text of the N.T. took a different method, 
by collating from all the printed editions (though air of them faulty) such 
readings as he judged would make one true text, bidding defiance to all 
the manuscripts from contributing any reading which had not the sanction 
of a printed edition. However different this may seem from Wetstein's 
plan, yet it is less so than would be at first imagined ; for though the 
printed editions were his basis, yet the superstructure was formed from 
them all, and he gave a secret preference to such readings as the MSS. 
confirmed. What, for instance, should determine him to read, in the 
above-cited Matt. ii. 11, ei&ov for svpav, where the sense is as good which- 
soever word we admit } No natural sagacity could suggest that the Com- 
plutensian edition had the true reading, and Erasmus's the false, with 
which the subsequent editions concurred. It must therefore be the weight 
©f MSS. which swayed him, though he pays his court to the printed edi- 
tions. Ne syllabam quidem, etiamsi mille MSS. mille critici juberent, 
antehac [in editionibus] non receptam adducar id recipiam, is what he 
says in his Prodromus ; which surely is the greatest deference that was 
ever paid to the press. 

But what shall we do for want of older MSS. which might give us the 
true readings before corruptions crept in ? Shall we sometimes trust to 
versions which are older than any MSS. now remaining? Too precarious^ 
I fear, is that foundation, though Michaelis asserts, "that the versions are 
" sometimes preferable to copies of the original ; especially the Syriac and 
u Latin versions*." Morinus, Harduin, and others of the Romish Church, 
carry this principle to a boundless length, and maintain that the Greek 
text has been so totally corrupted that the Latin is to be solely relied on, 
as having been formed from the best copies -j~. 

But, l. Where shall we find the Old Vulgate or Italic Version ? Father 
Simon thought he had discovered it in the Latin of Beza's copy, presented 
to the University of Cambridge. The-kte Mr. Baker % of St. John's dif- 
fered from him, and has given his reasons. Michaelis § observes, that the 
celebrated Boerner, at Leipsick, has a copy of all St. Paul's Epistles of 
that version ; of which Wetstein, vol. II. p. Q, gives no such advantageous 

* Introductory Lectures, sect. xxix. p. 61. 

t Ibid. sect, xxxii. Wetstein's Prolegomena, vol, I. p. 127. 

% Reflections on Learning, c. xvi. p, 132. 

\ lotjiotUwtory Lectures, sect xxiv, 

character. 



8 MR. BOWYER'S PREFACE. 

character. At length we have the Four Gospels of that version published 
by Jos. Blanchini of Verona, in two volumes, folio, printed at Rome, 
1749, from four MSS. the Codex Vercellensis, Veronensis, Corbeiensis, 
and Brixianus. And though it does not want for allurements of decora- 
tion, I do not find hitherto that the violent take it by force. 

2. If the Old Vulgate could be found, what submission must be paid to 
its authority? Disagreement of opinions there has always been concern- 
ing the time when it was first made: Protestants say, not before Pius the 
first Italian pope after the canon of Scripture was settled; the Romanists 
think, that St. Paul having converted many during his two years confine- 
ment at Rome, they could not be without the Scriptures in the Latin 
tongue. Hence then they got it translated by different hands soon after 
the several parts of the New Testament were written, and thereby preserved 
more authentic translations than were afterwards propagated from vitiated 
Greek originals. Only few persons, it may be urged, were necessary to be 
employed to translate from the Greek; but multitudes there were who 
could not understand the Greek without a Latin translation. Yet, behold, 
to the body of these in general, both Jews and Gentiles, the Epistle of 
Paul to the Romans is addressed. From Suetonius's History, vit. Claudii, 
c. iv. it appears that one half of the most familiar letters and conversatioa 
among the Romans was in the Greek language. 

" Omnia Graece — 
" Hoc sermone pavent, hoc iram, gaudia, curas, 
" Hoc cuncta effundunt animi secreta: quid ultra? 
"Concumbunt Graece." Juv. Sat. vi. 184 — l^O. 

Arid see Sat. xv. 110. The Roman emperor's sarcasm upon Herod, the 
Jewish king, is scarcely understood, as Wetstein somewhere observes, from 
Macrobius's relation of it : Melius est illias porcum esse quam Jilium. 
Where is the salt? Read, as he spake it, rov bv avrS $ rov uiov, his swine 
than his son : then we have alliteration and allusion too. Greek was the 
fashionable language throughout the Roman empire ; but whether the 
Gospel could make way there so early by means of it, I must leave to the 
decision of others. 

Whenever the Italic version was made, we do not find any excellence 
in it to be boasted of; but, on the contrary, various readings, more than in 
the Greek. For instance, in Blanchini's Evangeliarium Quadruples, Mar.i. 

11, 



MR. BOWYERS PREFACE. 9 

II, Cod. Vercellen. has Tu es Jilius mens dilectus ; in te bene sensi. — 
Cod. Vero nens. Tu es Jilius metis dilectus, in quo bene placuit miki. — 
Cod. Covbeiensis: Tu es Jilius mens carissimus. — Cod. Brixian. Tu es 
Jilius meus dilectus, qui mihi bene complacuisti. 

There are frequent mistakes in the translation of words, occasioned by 
confounding- them with those of similar sounds. Wetstein, Prolegomena, 
P- §3? gives a list of several, some of which are retained in the Vulgate of 
Jerom to this day; and some Wetstein has taken from his testimony, and 
some from other antient Latin Fathers. I am sorry we have no more 
instances out of the Gospels now published, which I must leave to be exa- 
mined by abler hands. 

Matt. vi. 24, unum patietur, Cod. Vercel. i. e. aversion, for avQigelai, sus~ 
tinebit, as Hieron. and Cod. Corb. 

Mark ix. 20, conturbavit, Hieron. Cod. Vercel. Veron. Corb. Brix. i. e. 
srapafcev, for scnrctpa^sv, discerpsit. 

Acts ii. 22, approbatum, Hieron. i. e. caro^eoef^evov, approved in our ver- 
sion, for a.7roZe^eiF^.evav, shewn. 

Rom. iii. 25, propositum, Comm. in Ambros. and Aug. De spiritu & li- 
tera, c. 13, i. e. rnqodea-iv, for rsaoea-iv, remissionem, Hieron. 

Eph. iv. 19, desperantes, Hieron. & Syr. i. e. wirrtkirixores, for a7r»]Air]«o- 
reg, being past feeling. 

Col. ii. 5, quod deest necessitatibus, i. e. to ugeqr\^.a. r% ygelag, W. for 
fsgiajfta rrjg e»£ Xgtj-ov rsigeiag, the stedfastness of your faith. 

2 Thess. iii. \6, loco, i. e. roVa), Hieron. for r^oxm, by all means. ToVto, 
quod certe melius convenire puto. Beza. 

1 Tim. vi. 20, vocum novitates, Aug. Ambros. Hieron. i. e. xamQxovlag, 
for xevo$>a>vtag, vain bablings. 

Philem. 6, evidens, Hieron. i. e. ha^y^g, for eve qy-^g. The Vulgate per- 
haps the truer reading. Beza. 

16, pro servo, Hieron. i. e. uVsg SeAa, for v-nreo oShov. The Vulgate per- 
haps should be plus servo. Estius. 

Philip, iii. 10, cooneratus, W. i. e. <rvy.$ogligopevog, for (roix^o^i^iuevog, 
configuratus. 

Gal. v. 7, nemini consenseritis. Hoc, quia nee in Grsecis libris, ait Hie- 
ronymus, prsetereundum videtur. 

c There 



10 MR. BOWYER'S PREFACE. 

There are words omitted because the Translator did not understand them* 
Luc. vi. 1, heulspo7rpa)Tcp, in sabbato without primo. Cod. Vercel. 
Rom. i. 31, cunrovtiag, absque feeder e, Hieron. 

xv. 20, prcedicavi evangelium, Hieron. for 4>*Xo)»ju.»|u,£fov ewxfy-Xi- 
o-a<rQcu, studens evangelizare. 
1 Cor. vii. 35, ewrpoa-etyov airzpvnra.soos, sine impedimento Dominum obse- 
crandi, Hieron. qui testatur hsec verba, lib. i. adv. Jovin. c. 
7, in Latinis codicibus ob translationis difficultatem penitus^ 
non inveniri. Estius. 
Ileb. iv. 1, airotfysXia put for s7rafysXioi, relicto mandato, Wetst.; relictd 
pollicitation, Hieron. 
vi. 1, Qspihiov xctluGaT^dpsvoi, fundamentum perperam diruentes,. 
Wetst. ; dejicientes, Hieron. 

No sooner was this Italic version published than Marcion, the Heretic,, 
and his followers seized it, and converted it to their own purposes, by 
making an Evangelium chiefly from St. Luke, and an Apostolicum from 
some of the Epistles, leaving out what they thought favoured the Jewish 
Religion. Their principles they spread by a translation from the Latin into 
Greek, making their text conformable to the Italic version. This is a dis- 
covery we owe to Wetstein, though it was in some measure hinted by Mill, 
Prol. 378. We have three testimonies of his citations, from Epipha- 
nius, from Tertulliaris IV. and V. Booh against Marcion, and from the 
Dialogue against the Marcionites, whence manifestly appears its agree- 
ment with the Latin copies against all the Greek ones. I shall give from 
Wetstein's Prolegomena, p. 80, a few instances : 

Coloss. iv. 11, e-rot fxovoi y.8 e\<ri <ruvspfo), where p* £»<r» is added from the 
Latin. Luc. x. 1, where not LXX disciples are mentioned in conformity 
with the Greek, but LXXII agreeably to the Latin. 1 Cor. i. 11, r^e^al 
fAoi for sStjXcoOij ju.o». Matt. v. 39, he mentions only the cheek, without say- 
ing the right cheek, which is the reading of the Latins, as Augustin tells us. 
1 Thess. iv. 16*, e/epflijo'o^oM for avasTpovloii. Matt. xxiv. 27, IhSolivsi for s£- 
ipXslat. Ibid, tj %1Ksu<tis for 73 nrapaa-ia. Luc. xxiii. 26, svsfxsiv and si/s'Jxeu 
lor $ipziv. Gal. vi. 1, a yap wv <TTTiipr\ cLvbpwmos, raura — for and tSto. 
In the parable of Lazarus and the rich man, £Ta$i] Iv r<5 a.Zr] is from the 
distinction of the Latins. 2 Pet. iii. 15, tyjv h^ofi.ivr,v for rr t u SoOsTo-av. Luc. 

x. 1.8, 



MR. BOWYER'S PREFACE. n. 

X. 18, s^ov for eftidS'pS/. Luc. xxiv. 39, apart for ^ziopdrs. Luc. viii. 46", 
"^G-QrfirjV yao 6uvay.1v e%s7>fyS<rav s|f Ijae for sya> yap sfvcov MvaiXtv e^sT^detrav oltt 
fuM. Eph. i. 6", he adds with the Latins dfm aurs. And so Matt. xxii. 45, 
he adds h crvsJpzh. And Luc. xviii. 35, he has the five Variations from 
the common editions which agree with the Cambridge MS. Gal. vi. 17, 
raiv cbskaiv for re 7-onrS. — And Tertullian produces such readings of Mar- 
cion, which can be accommodated only to the Latin phrase, as Luc.xx.35, 
quos aatem dignatus est Deus seculi illius possessione, o\ Is xala^iwbivlss 
re aldovos sxslv8 Tuysiv. Ephes. iii. 9, in the Greek re aTrGxsxpujxju.ej'e dbro 
twv a\cova>v Iv roJ @s<S r<p to. rsavla xliaravli: he has at his own pleasure taken 
away the preposition in, and rendered it occulti ab mvi DEo, qui omnia 
condidit, which is not possible to be the translation of ouko twv aiwvwv Iv 
rip 0£<S. Lastly, as Epiphanius tells us, Gal. v. 9, he reads 80X0T for ty^oi, 
following the Italic version, coriumpit. 

In the fourth century, by order of Pope Damasus, Jerom undertook 
to reform the old Italic, which, by devastations, persecutions, sects, and 
schisms, had undergone, as well as the Greek, various corruptions. He 
left, as he tells us, many places uncorrected for fear of alarming the Pub- 
lick; and some he made worse. All Protestants infer that the original Ita- 
lic was done by some ignorant and unskilful hand, from what they see re- 
maining of it in the early Fathers, and the condition in which Jerom left 
it; notwithstanding it has had very able defenders. But the prevalence of 
the Roman empire, and afterwards of the Roman church, occasioned a 
great deference to be paid to the Latin, and brought the Greek tongue to 
be little understood. MSS. were transcribed with the Latin version line 
for line against the Greek ; and Michaelis, who consents to adhering to 
the Latin sometimes, observes that the Greek text was often altered from 
it*. 

Take the following instance of the extensive influence of the Pope. 
" The Churches in Armenia and Cilicia subjected themselves to him in 
" the XHIth century. Haitho, the King of Armenia at that time, viz. 
" from 1224 to 1270, was a superstitious prince, and condescended, before 
" his death, to be a Franciscan friar. This King provided a new edition of 
" the Bible ; and as he understood Latin, and was entirely devoted to the 
" Church of Rome, he corrected, or corrupted, the Armenian edition in 

* Introductory Lectures, sect, xxir, 

c 2 et some 



% 



12 MR. BOWYERS PREFACE. 

fl some respects according to the Latin Vulgate*.'' On the other hand, 

Mr. Casleyj- gives clear proof of the ignorance and corruption of the Latin 

scribes. " 1 John v. 6, instead of Spmtus est Veritas, which is the true 

fi reading by the authority of all Greek copies, is read in all Latin copies 

"now extant, Christus est Veritas: — Though the two words differ very 

" much when written at length, yet in old MSS. they differ only in a sin- 

" gle Letter, the first being always written SPS and the latter XPS, i. e. £f i} 

" which is an abbreviation for Xp jj-o£. For in Latin MSS. the Greek Let- 

" ters of the word Christus, as also of Jesus, are always retained ; except 

(C that the terminations are changed according to the Latin language. Je~ 

" sus is written ihs, or in small characters ihs — which is the Greek IHS, 

" or Ua-, an abbreviation of 'Irjo-%. However, the scribes knew nothing of 

" this for a thousand years before printing; for, if they had, they would 

" not have written Ihs for 'IrjoSg. But they ignorantly copied after one 

" another such letters as they found put for those two words. Nay, at 

" length they pretended to find Jesus Hominum Salvator comprehended 

" in ihs; which is another proof that they took the middle letter to be h 

" not 7j. The Dash also over the word, which is a sign of an abbreviation, 

." some have changed to the sign of the Cross." 

The Alexandrian, or, as it might more properly be called, the Constan- 
tinopolitan MS. of the Greek Testament, placed by Grabe^ at the end of 
the Fourth Century, but by Mill and Wetstein § at the end of the Fifth, 
was looked upon, as far as it is complete, the authentic standard that 
ought to be followed. In this, P. Junius, B.Walton, J. Grabe, J. Mill, 
R. Bentley, W. Whiston, and others, were agreed ; and J. Wetstein set out 
in the same opinion: but was afterwards convinced, that it is made to con- 
form to the Vulgar Latin; which he confirms by a plentiful list of places 
agreeing with that version, and differing from the Greek MSS. 

It is an happiness for us, that, after all the disputes about the preference 
of one MS. to another, of the readings of the Italic Vulgate, or St. Je- 
rom's, or the excellence of either to the Greek, the Variations are of so 
little moment to the general sense, that a Point or a Comma are of greater; 

* Introductory Lectures, sect, lxvii. p. 135. Two Letters of Sir Isaac Newton, &c. p. ?Q, 
f Catalogue of the MSS. in the King's Library, Preface, pp. xxii. xxiii. 
% Prolegomena, c. I. 
§ Prolegomena, p. 10. 

and 



MR. BOWYER'S PREFACE. 13 

and I do not know but that a critical sagacity must be our best guide in 
publishing a Greek Testament at last, since Dr. Bentley's plan (as I am 
told it was) of adhering to the Alexandrian MS. is found to be defective. 

Besides a correctness of text, some there are who expect an elegance of 
diction in the New Testament. Dr. Middleton, in particular, alleges the 
uncouthness of it as a proof that it could not be inspired ; for he, with 
some others, imagines that inspiration has extended not to the matter 
only, but to the ivords, or might be expected to do so. 

It is enough to answer, with the late Archbishop Seeker*, "that the 
" authors of the New Testament, had they been masters of the most ele- 
t( gant Greek, would have acted wisely in preferring to it that vulgar kind 
ff which the persons to whom they wrote ordinarily used, and understood 
" better." Inspiration did not hinder that familiar style which might be 
expected from them without it. The very ingenious writer of the Letter 
to Dr. Leland, p. 21, observes, "When the Greek language was first in- 
" fused it would no doubt be full of their native phrases, or rather it 
" would be wholly and entirely adapted to the Hebrew and Syriac idioms. 
"This would render their expression somewhat dark to their Grecian 
" hearers ; but it would be intelligible enough to those to whom they prin- 
cipally addressed themselves, the Hellenistic Jews; who, though they 
" understood Greek best, were generally no strangers to the Hebrew idiom. 
" Nothing hinders but they might, in the ordinary way, improve them- 
" selves in the Greek tongue, and superadd to their inspired knowledge 
" whatever they could acquire besides, by their conversation with the na- 
" tive Greeks, and the study of their language. — All this is very supposable, 
" because their turning to the Gentiles was not till near ten years after 
" the descent of the Holy Ghost upon the Apostles; and the date of their 
" earliest writings, penned for the edification of the Church, was not till 
" twenty after that period. In all which time they had full leisure," &c. 
Inspiration then facilitated their acquiring it more perfectly by natural 
means. 

I would observe, farther, that much the greatest part of the New Testa- 
ment was written by persons who were not Apostles, and consequently not 
inspired with the gift of tongues, as far as we know, at the day of Pentecost, 

* Sermons, vol. VI. p. 7T, 

Matthew, 



14 MR. BOWYER'S PREFACE. 

Matthew, who was an Apostle, and we suppose present at that day, 
wrote his Gospel, as it is generally said, in Hebrew, which was afterwards 
translated into Greek, for the use of the Christians*. 

Mark, was not an Apostle, and therefore probably absent. He might 
acquire Greek by being a companion of St. Paul in his travels. Grotius 
says of him plus cceteris kSpaigsi. 

Luke was born at Antioch, the metropolis of Syria, at a time when 
Greek was spoken there more than Syriac. The successors of Alexander, 
who were possessed of Syria, kept their court in this city ; and, if they 
did not efface the original language of the country, introduced at least a 
new one, the remains of which are preserved there to this dayj~. Their 
religious and civil polity here seem to have been carried on in Greek: both 
which appear on their coins inscribed always with Greek legends in honour 
of Grecian Gods, as ZETS #IAI05. ZET% RADIOS. nPOS AA4>NHN, 
the name of an adjoining village, where a temple was erected to Apollo^. 
Here the Disciples, who were dispersed by the persecution which arose 
after the death of Stephen, having preached to the Jews only before, ad- 
dressed themselves to the Greeks §, and in consequence of it were first 
called Christians, a word of Grecian not of Syriac extraction. Had it been 
a translation of the latter, the sacred Historian would have said Me<rcre)p or 
MsTO-javoj, o \<f\\ Xpt<r)iavo), as John i. 42, Mstra-tav, o l<fli jxsOspp-jvsuojtAes/ov, 
o "KpitMog. This the Syriac interpreter was well aware of, who justly pre- 
serves the nominal term in Syriac letters, though for Christ he elsewhere 
writes Messias, or wholly omits it, as for a very obvious reason in the place 
just cited. Luke therefore had no occasion for inspiration to learn Greek; 
who, by the way, has as many peculiarities of style as any of the rest. 

St. John, writing his Gospel the last of them all, had opportunity to 
make himself master of Greek by that time; and it is one proof of his 
writing the Revelation before his Gospel, because the language in the for- 
mer is more incorrect than in the latter. "Thence it may be gathered," 
says Sir Isaac Newton ||, "that it was written when John was newly come 
" out of Judea, where he had used to speak the Syriac tongue, and that 
" he did not write his Gospel till by a long converse with the Asiatic Greeks 

* See Michaelis, sect, lxxxix. f See Sandys's Travels, under Greeky. 

X Noris de Epochis Syromacedonum, passim. Cum omnes nummi qui hanc [urbem] 
spectant, Graecis sunt ecripti characteribus. Harduin. Num. Pop. et Urb. 
§ Acts vi. 19, 20. || Observations on Prophecies, p. 238. 

"he 



MR. BOWYERS PREFACE. 15 



"he had left off most of the Hebraisms." Bengelius* instances in se- 
veral appositions of different cases hardly to be found in any other writer 
whatever, as c. i. 5? "outto 'Ir/<rS paplog 6 dialog, ii. 20, ryv ywoCixa. ij 
" Xe/etra. iii. 12, rijs xaivrjg 'Ispso-aXr^ r\ xala^alvsoroc. viii. 9, to rpirov 
" Twv £iwr\x.ax(nv tol syovla ^/o-^ag. ix. 4, rvH afyeho* b eviov rrjv <ra?\.7rifya. 
"xix. 12, raiv ayicov oi TtjpSvlsg. xviii. 11, seq. rov yopov olotwv uftsis uyo- 
" pagsi sxiri, ■yo/xoj %pvoS. xx. 2, rov bpaxovla 6 otpig 6 apycCwg. xxi. 10, 
" 12, r-^v tsoXiv %ye<ra.. And nearly the same xiv. 9, r<a Sypitp xa) rr t v s\- 
" xo&u avrS, xvii. 4, ^sXvFfj.a.T(ou xa) tol axahaplct; and iv. 4, vii. 9, xiii. 
" 7. In summa, Ilebraismus toto regnat libro." 

Fourteen Epistles to particular Churches were written by St. Paul, born 
at Tarsus, of the same country with the Poet Aratus, whom he cites. 

The three remaining, Peter, James, and Jude, might owe their ability 
of writing Greek more to their own Industry than to Inspiration, if we 
consider the partial effects of the latter, and the fair opportunity given for 
the exertion of the former. Grotius on 1 Thess. v. 19, observes that the 
gift of tongues in general was temporary, and that the power was dormant 
except when it was occasionally exerted: " Spiritus sunt dona sanationum 
" et linguarwn, quae sicut in ignis forma data erant, ita igni recte compa- 
" rantur, ac proinde recte dicuntur suscitari, 2 Tim. i. 6, studio pietatis. 
" Ilia dona non vult dare, aut servare, nisi credentibus et pie viventibus. 
" Vid. Matt. xvi. 17." The opportunities they had of learning Greek, 
which was no ways obstructed by Inspiration, I now proceed to shew. 

From the conquest of Alexander, as Salmasius observes, one common 
Greek was spread over Syria, Egypt, and all Asia: which I the rather 
mention because Mr. Dodwell charges him with overlooking this circum- 
stance^-. The Jews, wherever they were born, retained their native Ian-, 
guage with the Hebrew; and Greek was used in the Synagogues at Jeru- 
salem, which rendered it in some measure familiar to them. It was the 
fashionable language of the time over great part of the world. It was 

* Appar. Crit. sect. i. 5, p. 778. 

t Alexandri posteri et successores reges in iEgypto et Syria earn linguam adeo fundarunt, 
ut prae patrio Syrorum et .ZEgyptiorum sermone Grcecus prsevaluerit. — Sic per totam Asiam 
et Graeciam Koiy» v evasit, quae antea peculiaris erat unius populi dialectus. Salmas. de Lin- 
gua Hellenistica, p. 442. — Non est dubiuni quin estate Apostolorum plures Hierosolymis 
vixerint veri et germani Judaei, id est, Hebraei, qui etiam linguam Grcecam apprime callue- 
rint, pp. 193 and 442. — This Mr. Dodwell overlooked, when he says, Lingua Macedonum 
Graca, etiam Romanis imperantibus, in oriente obtinuerit. Mirum haec in rixis suis non 
vidisse Salmasium, p. 13, tamen ilium tunc magis movebat studium opprimendi Heinsii, 
quam studium veritatis. Diss, in Iren, p. 437. 

well 



\6 MR. BOWYERS PREFACE. 

well known (says Grotius on Matt, xxvii. 37) to the people of Palestine, 
and the neighbouring nations; and Harduin, "Graecus sermo fuit Galilaeis 
" familiaris a temporibus regum Graecorum*." Public edicts were fixed 
up at Tyre and Sidon in Greek and Latin, and even at the temple of Je-' 
rusalem, prohibiting strangers from entering beyond the outer court -f~. The 
woman of Canaan, on the coast of Tyre, to whom Christ went, Matt. xv. 
22, is said by Mark vii. 26, to be a Grecian, and Syrophatnkian by na- 
tion, in the neighbourhood of Judea. And, I speak it with diffidence, a 
prosecution against our Saviour could not well be carried on by the chief 
Priests before the Roman Governor without using Greek. The inscription 
on the cross was in Latin, Greek, and Hebrew, to notify the crime al- 
leged, to the multitudes of people who came to the Passover. 

From such considerations as these, Rualdus, in his Life of Plutarch, 
c. xiv, tells us, that some of the learned in his days concluded, that the 
Apostles were able to write it without inspiration. But, having given se- 
veral instances of the Provinces' attachment to the Greek language in op- 
position to the attempts of the Romans to establish the Latin, he dubiously 
inclines to the common opinion concerning the inspired writers, for the 
reason commonly given, their low condition. But, allowing the Greek 
language to be understood by the better sort, where shall we draw the line 
to exclude the writers of the N. T. (poor as they were) from acquiring it? 
The Hellenists were continually bringing it in among them : for whether, 
with D. Heinsius, they were Jews Grcecising in their own language, and 
using theGreek version of the LXX; or whether, with Salmasius, they were 
Jewish Proselytes born of Grecian parents %, Greek, it is allowed, they 
retained; the dispute between these great men being, as F. Simon observes, 
only about whose property the shadow of the ass should be § . When St. 
Paul harangued the mixt multitudes at Jerusalem, Act. xxi. 2, it is said 
they kept the more silence, because he spake in the Hebrew (i. e. the Syriac) 
tongue. It was indifferent to him in which language he should speak : and 
many, there, were ready to hear him in either; but were better pleased 
that he honoured the popular dialect of the country. Thus much may be 
allowed, without going into the extravagances of Isaac Vossius, who, in 

* Harduin. Chron. V. T. p. 608, et Grot, adnot. in Matth. et Mill. Prol. 377. 

t Jos. Ant. xiv. 10, 2, 13, 5, xv. 1 1, 6. 

% The other interpretations of this word see in Fabricius, Bibl. Gr. 1. iv. c, v. p. 226. 

§ Castigat. ad Opusc. Is. Vossii, p. 161. 

defence 






MR. BOWYERS PREFACE. 17 

defence of the inspiration of the LXX, would turn the tables upon us, 
maintaining that Greek was the patriot tongue of Jerusalem; and that 
Syriac was spoken by none but poor ignorant people in the country vil- 
lages; in which he has been candidly confuted by Dr. Wotton*. 

I would observe further, To suppose the Writers of the N. T. acquired 
the language by their own application, accounts very naturally for their 
writing it in the style of the neighbouring countries, and the time* in which 
they lived. The Inscription of Ptolemy Euergetes, found at Adule, pre- 
served by Cosmas in his Indicopleustes, and printed by the late Mr. Chis- 
hull, abounds with expressions peculiar almost to the LXX and the N.T. 
as the learned Editor has observed : such as £7roAsp](ra %oopug, s'Qj/tj &c. de- 
bellavi regiones, &c. with an accusative, as Isai. xxxvi. 10, xxix. l. He 
instances further in eu^apterJa/x^v, £u%api(fllav e%£iv rjl efj.fi yfi'f", which I 
can inform the Reader he retracts in a MS note in the margin, from hav- 
ing found the same expressions in more approved authors. I will beg 
leave therefore to give the Reader another instance from p. 8l, of ouHfiaftqg, 
which occurs in Matt. ii. 2, quod in singulari apud idoneos Grcecos vix 
invenies, says Beza; and yet we find it in the same Inscription, and in 
Philo de Monarch, vol. JI. p. 223, e ^. Lond. I will add fitaeflris, scarce to 
be found any where but in the same writers, Philo De Agricultura, vol. I. 
p. 314, and Matt. xi. 12. Matthew, or his translator, seems to have been 
led into the use of the words, not from the rudiments of the tongue in- 
spired, but by an acquisition of it from familiar use and conversation ; 
and has fallen into some errors, which discover themselves by their small 
variation from the Syriac, as is seen in ch. x. 10; and -yij 'Ia'Sa, ch. ii. #, 
where the Greek construction is wrong;};. Su sl^as, Matthew xxvi. 25,6*4, 
is put for JVDT p recte dixisti, after the Hebrew manner. But as ^ij/x* 
lyco is used to signify assent, omnino vere, in Aristoph. Plut. I. II. p. 8, in 

* Miscellaneous Dissertations relating to the Misna, Preface, p. ix. et seqq. 

t My late learned friend Mr. Maittaire takes great pains, and goes out of his way too, to 
reduce a passage here to the rules of construction, Mon. Adul. p. 81. At' #v s^w -rev (Atyio-lov 
©eov /us "A^jiv Ej^ajierliav, quamobrem gratias habeo maximas Deo Marti. But how can that 
be fetched out of the Greek ? He therefore proposes it should be translated : Propter quod 
benejtcium habeo, sive agnosco, Martem maximum Deum, i. e. ^' h tJ^apjo-l/av s^w tot ^tya/lov . 
©sov px"A%rit. Index in Marm. Oxon. voce Syntaxis inconcinna. No doubt it should be read 
[■a-poc] rev piyu/lov ©s«v jxu "Ajuv, the preposition having been, as is common, omitted at the 
beginning of the line in the press ; and I should ask pardon of this Gentleman fscirent si 
agnoscere manes) for having been accessaiy to creating him this unnecessary trouble. 

% Introductory Lectures, sect, lxxxix. p. 222, and sect, vi, p, 12. 

d 'iEschin. 



18 MR. BOWYER'S PREFACE. 

iEschin. Isocrat. "Dial. II. sect. 3 1, 32, et alibi, we will allow it to be either 
of Greek or of Hebrew original. 

Among the following Conjectures, not one is offered to be obtruded for 
an admission into the Text without the authority of MSS. And yet there 
are several which are highly probable, though the authority for them is 
lost. In Mark xii. 42, Xs7rJa Sw'o [0 eV)i xo§pavlrig,~] the omission of xo- 
hpdvlr^g is supported by no one MS. I would add, nor by any version, till 
what was produced from Marshal's Saxon Gospels. In John xix. 21, up- 
Xiepsig \_twv 'Isoa/aw] , though no where else found, is omitted only in 
Archbishop Wake's MSS. and the Syriac and Saxon Gospels; and yet hit 
upon by two Criticks unknown to each other, and I dare believe will be 
approved by all after them. Luke ii. 2, (Aut^ ij a-Trofpa^ vsp<aT-t\ eyivslo 
yyepovsuovlos Trjg %vptag K-vpyvia), the whole parenthesis is so hard to recon- 
cile with true history, that it is most probably a gloss ; and I have the au- 
thority of a learned Bishop for saying so. And yet all the MSS. retain it. 

It is certain, the most fruitful source of false readings of any importance 
springs from marginal glosses, unwarily introduced into the text. They 
are, I am convinced, far more numerous than one would at first suspect. 
Many of them are taken notice of in the course of this work: but when 
once pointed out, are left entirely to the reader's disposal, to be rejected or 
adopted as he thinks fit. 

In the course of this work I should have taken notice of Mr. Whiston's 
transpositions* in St. Mathevv, from the Fourth Chapter to the Four- 
teenth, which reduce his Gospel to the order of time in which the other 
Historians place their narrative; and he afterwards proceeds regularly along 
with the rest from the death of John the Baptist and the commencement 
of our Saviour's ministry upon it. After Matt. iv. 22, he places viii. 14 — 
17. Then viii. 2 — 4, ix. 2 — 17. The third Passover xii. 1 — 21, iv. 23, 
v. 1, viii. 1, v. 2 — 48, vi. 34, vii. 1 — 29, viii. 5 — 13, xi. 2 — 30, xii. 
22 — 50, xiii. l — 53, viii. 18—34, ix. 1, viii. lo— 22, ix. 18 — 34, xiii. 
54 — 58, ix. 35 — 38, x. l — 42, xi. 1, xiv. 1, 2, 3; and so uniformly to 
the end of his Gospel. Mr. Whiston says, p. 104, "That the Sermon on 
" the Mount is placed too soon, both St. Luke's account of this matter, 
" and some circumstances in St. Matthew himself, will demonstrate to us. 
"Matt. v. l, 2, the verses before this Sermon in St. Matthew run thus; 

* Short View of the Chronology of N. T. Preface, p. 100 et seqq. 



MR. ROWYER'S PREFACE. 19 

" And seeing the multitudes, he went up into a mountain ; and when he 
ft was set, his Disciples came unto him. And he opened his mouth, and 
" taught. The verses following are these: ch. vu. 28, 29, and viii. 1. 
" And it came to pass when Jesus had ended these sayings, the people 
ft were astonished at his doctrine : For he taught them as one having au- 
ft thority, and not as the Scribes. When he was come down from the 
*J mountain, great multitudes followed him. From which verses it has 
ft been commonly believed that this Sermon was preached in the Mount. — 
ft And at first sight it appears also to have been preached to his Disciples 
" alone there, and that in the posture of sitting too, and that Christ de- 
*' scended not till long afterward. Whereas it appears from Luke, that 
ft Christ ascended up into the Mount, called his Disciples to him thither, 
"chose the XII Apostles there, descended with them, and stood on the 
" plain, healed great numbers there, and there also directing his first dis- 
" courses to his Disciples, did he preach his Sermon to those vast multi- 
ft tudes then present. Nay, St. Matthew himself, in his present order, 
ft though at first he seems to confine the Sermon to the Disciples as the 
" sole auditors; yet at the conclusion says, The multitudes (0! o^Xo») were 
" astonished at his doctrine therein contained; thereby fully assuring us 
" that they were present at this most famous Sermon of our Saviour's mi- 
" nistry: according to St. Luke's more large account of the whole matter. 
" Which being considered, it will be reasonable to insert the first verse of 
" the Eighth chapter of St. Matthew, just before the Sermon, instead of 
"placing it, as now, at the conclusion; and every circumstance * is then 
" easy, and perfectly agrees with St. Luke's History. The Sense will run 
" thus : And seeing the multitudes, he went up into a mountain; and 
ft when he was set, his Disciples came unto him. And when he was come 
" down from the mountain, great multitudes followed him. And he 
ft opened his mouth and taught them, saying, &c." For the rest, I refer 
to his Harmony. 

That there were several of the like transpositions among the Latin co- 
pies is testified by Jerom and two MSS. now remaining. Thus Matt, v, 
between the 12th and 13th verses, a verse is added in the San-German 
MS. taken from Luc. vi. 26", Nolite gaudere, cumbenedxxerint vos om- 
nes homines: sic enim faciebant pseudoprophetis patres eorum. — And se- 
veral taken from Mark : As Matt. xiv. 26, after quia phantasma est, are 

D 2 added 



20 MR. BOWYERS PREFACE. 

added in MS. Corbeiensis, Non enim intellexerant, sicut nee in panibus : 
erat enim cor eorum obtusum, from Mark vi. 52; and many more, as ob- 
served by Philippus Garbarellus, Prolegomena ad Jos. Blanchini, p. 50. 

Some of our Commentators and Harmonists have done the Gospels 
much injury by contracting the term of our Saviour's ministry. For 
thereby they have introduced into them many difficulties, which would 
have had no place on the supposition of a longer period. And the further 
the period is extended, the fuller and clearer do the Gospel Histories ap- 
pear. Christ's ministry is generally confined to the space of about three 
years. But Mr. Whiston and Sir Isaac Newton both make it to have 
lasted five Passovers, &c; which Gerhard Mercator first discovered, as 
Isaac Casaubon observes, Exerc. xxi. Num. I. Ann. xxxiv. I shall give 
here a short Abstract of the transactions, according to Sir Isaac's division 
of them. 

The Fifteenth of Tiberius began Aug. 28 [Aug. 19] An. J. P. 4742, 
[whose reign began Aug. 19 An. J. P. 4727, A.D. 14]*. So soon 
as Winter was over, and the weather became warm enough, John 
began to baptise. Luke iii. l. [Suppose in March.'] 
A.D. Tib. 
31. 16-17. The First Passover, John ii. 23, Wednesday March 28, 
after Christ's baptism (which was, we may suppose, 
in September, the 1 7th of Tiberius not beginning till 
Aug. 19); he came into Judea ; staid baptising there, 
while John was baptising in iEnon, John iii. 22, 23. 
John cast into prison in November. About the time of 
the Winter Solstice [in December], four months be- 
fore the harvest, Jesus Christ went through Samaria 
into Cana of Galilee, Matt. iv. 12. A Nobleman of 
Capernaum went to him there, and desired he would 
come and heal his son. He did not go, but said Go, 
thy son Uveth. 
After some time, he left Nazareth, and came and dwelt 
in Capernaum, Luke iv. 

* The words included in crotchets are by mistake omitted ; and for Aug. 19 is printed 28. 
The latter is the more unlucky, because it is the day which Pagi assigns for the commence- 
ment of Tiberius's reign, jointly with Augustus; which hypothesis, for I can call it no bet- 
ter. Sir Isaac Newton did not intend to follow., as appears p. 1,65. 

A.D, 



MR. BOWYER'S PREFACE. 21 

A.D. Tib. 
32. 17-18. The Second Passover, Monday April 14. Called Peter. 
Andrew, James, and John*. Preached the Sermon on 
the Mount, Matt, v.; whither multitudes followed him 
from Jerusalem, where he had been at the Feast. 
When the Winter was coming on, went to the feast 
of Tabernacles, in September. Matt. viii. 19, 23, 
Luke ix. 51, 57- 

Went about the villages of Galilee, teaching in their Syn- 
agogues, and working many miracles, Matt. ix. Sent 
forth the Twelve, Matt. x. Received a message from 
John the Baptist. Upbraided the Cities of Chorazin, 
Bethsaida, and Capernaum, because they repented not, 
Matt, xi.; which shews there was a considerable time 
from the imprisonment of John till now. 
32. 18-19. The-Third Passover, Friday April 3; after which, the 
Disciples, going through the corn-fields, rubbed the 
ears in their hands, Matt.xii. Luke vi. 1, hv\spo7rqc6ra>, 
on the second prime Sabbath, that is, the second of 
the two great feasts of the Passover ; as we say, Low 
Sunday. 

Healed a man on the sabbath-day, Matt. xii_4), Luke 
vi. 6. 

Pharisees consulted to destroy him, when he withdrew 
himself, Matt. xii. 14. 

In a ship spake three parables: one, of the Seedsman 
sowing the fields, Matt. xiii. ; by which we may know 
it was now seed-time ; and the feast of Tabernacles, in 
September or October, was past» 

Went into his own country, and taught in the Syna- 
gogues^ but did not any mighty work, because of their 
unbelief. The Twelve returned, having been abroad a 
year, and told him of John's being beheaded. He de- 
parted privately in a ship to Bethsaida. Fed five thou- 
sand in the desert, Matt. xiv. Luke ix. John vi. 4. 

* J. Mede, p. 330, 

A.D, 



22 MR. BOWYER'S PREFACE. 

A.D. Tib. 

33. 19-20. The Fourth Passovei% Friday April 23, John vi. 4, to 

which he went not up, John vii. 1. Henceforward he 
was found on the coast of Tyre and Sidon ; then by 
the sea of Galilee ; next on the coast of Caesarea Phi- 
lippi; and lastly at Capernaum, Matt. xv. 21, 29, xvi. 
3, xvii. 34- Went privately to the feast of Taberna- 
cles in Autumn, John vii. 2. The Jews thought to 
stone him, but he escaped, John viii. 59. Went to 
the feast of Dedication in Winter, John x. 22. The 
Jews seeking to kill him, he fled beyond Jordan, John 
x. 39, 40, Matt. xix. 1. On the death of Lazarus 
came to Bethany, John xi. 7, 18. Walked no more 
openly; but retired to Ephraim, a city in the Wilder- 
ness, till 

34. 20. The Fifth and last Passover, Wednesday April 13, John 

xi. 53 — 55, in the Consulship of Fabius and Vitellius*. 

The first proof by which Sir Isaac Newton endeavours, p. 162, to as- 
certain the year of the Passion, is drawn from the calculation of the full 
moons; by which, together with the Jewish rule of appointing the be- 
ginning of the month, he shews, that the Passion could not happen on 
the years of Christ 31, 32, or 35. 

The second proof is, to shew that, by what is recordted in history, the 
years 35 and 36 are also excluded. Tiberius died in the year of Christ 37, 

* I have added the years of the reign of Tiberius, which include the passovers in Spring, 
and which are terminated in the August following, because writers, for want of considering 
where the two periods, viz. of the reign of Tiberius, and the birth of Christ, begin and end 
(obvious as they are), have fallen into strange errors. Thus, on an inscription on a leaden 
pipe, Phil. Trans. A.D. 1741, Num. 459, imp. caes. domitiano avg. cos. vii. the Editor 
observes that cos. vn. does not concur with the first year of Domitian. He had observed in 
some table of the Fasti (suppose in Sir H. Savile's at the end of Rerum Anglic. Scriptores) 
that Domitian was styled cos. vm, U. C. 834, in the first of his reign; but did not reflect 
that he might be only cos. vn. in the former part of it, and so loses the precious part of 
the pipe, which determines within a few months when it was cast, and which he would 
have seen in Vignolius's tables, De Anno primo Imperii Severi Alexandri, Diss. II. p. 78, 
and in Mediobarbus. — The same numeral marks of Consulship were sometimes continued 
for several years together, till they entered on a new Consulship, which the later Emperors 
often did in the January next after the commencement of their reign. Mr. Selden seems to 
have fallen into a mistake on this head in Mann. Oxon. clxii. j as is observed by Perizonius, 
Animadv. Hist. c. viii. p. 311. 

and 



MR. BOWYER'S PREFACE. 23 

and In this year Vitellius went with Herod to a public feast at Jerusalem. 
This public feast must have been the Passover, not Pentecost, because 
otherwise the news of Tiberius's death would have been three months in 
coming to Vitellius at Jerusalem ; and because he had been at two public 
feasts in Jerusalem, before the first of which he had deposed Pilate. For 
these two feasts must have been either the Passover and Pentecost of 37, 
or the Passover of 36" and the Passover of 37. Now the many affairs 
transacted by Vitellius between his being present at these two feasts made 
it impossible for them to have been the Passover and Pentecost of the 
same year 37. If therefore Pilate was deposed before the first of these 
feasts, he must have been deposed before the Passover 36"; consequently, 
the Passion must have been before that year, because it was before Pilate 
was deposed. But it must also have been before the year 35, because the 
year in which Annas succeeded Caiaphas could not be later than the twen- 
tieth year of Tiberius, or A. D. 34; and this appears by the succession of 
the high priests recorded in the Gospels and in the History of Josephus. 

The years therefore 31, 32, and 35, being excluded by the calculation 
of the new moons, and the year 35 being also excluded by the account of 
historians, as well as the year 36, there remain only the years 33 and 34 
in which the Passion could happen; and Sir Isaac judges it to be the lat- 
ter of these two, because the corn was so ripe [Luke vi. l] at the time of 
the Passover A.D. 32, two years [John vi. 4, xi. 53 — 55] before the Pas- 
sion, that the Passover in that year must have fallen late. Now it fell very 
early A. D. 31, two years before the Passover of S3; hut very late, two 
years before the Passover of 34; therefore this was the year of the Passion. 
Thus Sir Isaac fixes on the Fifth Passover; notwithstanding (as Mr. 
Lancaster says) it is now universally agreed to have been in the nine*' 
teenth year of Tiberius's reign, Jul. Per. 4746*; which is thought to 
be confirmed by the testimony of Phlegon. 

1. All before Eusebius make Christ to have preached but one year, or 
two at most-f~. He first discovered that there were four successive Passo- 
vers in St. John; and therefore adds that number to the fifteenth of Tibe- 
rius, which brings us to the nineteenth of Tiberius, the supposed year of 
Christ's Passion. He likewise is the first who cites Phlegon, that lived 

* Chronological Essay on the Ninth Chapter of the Book of Daniel, p. 59, 
t Newton on Prophecy, Part I. chap, xi. p. 146, 

under 



24 MR. BOWYER'S PREFACE. 

under Hadrian, for the remarkable darkness, Olymp. ecu. 4; which, by 
his computation, brings us to A.D. 33, Tib. 19, and to the crucifixion on 
a Friday, peculiar, it has been said, to that year: and Phlegon's attestation 
of a remarkable eclipse within that period is thought to be a proof of the 
miraculous darkness mentioned in the Gospels, as there was no natural 
eclipse of the sun in that interval. This is the foundation for the tradition. 
Has not Sir Isaac Newton as good a foundation for altering it? Eleazar is 
said, 350 years before Christ*, to have taught the Jews some rules for ob- 
serving their principal festivals; and Sir Isaac Newton finds that the course 
of the moon according to those rules agrees in two instances, recorded by 
Josephus-f-: a probable presumption that they were observed at the time of 
Christ. And as they both lead us to a Friday Passover, in A. D. 33, an d 
A. D. 34, ought not that to be adhered to, which agrees best with other 
circumstances? But, I suppose, the Publick will as soon give up the year 
of the Passion as they will the testimony of Phiegon. Let us see then 
what can be done still to keep them jointly. 

2. There are two or three different periods from whence the first Olym- 
piad is reckoned. If Olymp. vi. 3, is supposed to be the first of the Var- 
ronian year of Rome, it will be before Christ 754; and Olymp. ecu. 4, 
will be A.D. 32, as Jac. Capellus, Historia Sacra & Exotica: and Olymp. 
ccm. 1, will be A.D. 33; the Olympiad extending to the whole year, from 
January preceding to December following, as is usual with chronologers^. 
But some begin the Olympiads one year, some two years, sooner; and 
Helvicus places the Passion in A. D. 33, Tib. 20, Olymp. ecu. 4,Jiniente, 
improperly speaking: he should have said, in regard to the Olympiads and 
the emperor, Olymp. ccni. l, as Isaacson; or, according to Lud. Capellus, 
in the Polyglott, ecu. 4, A. D. 34. 

But perhaps these variations arise, not from the different commence- 
ment of the Olympiads, but from a different combination of them, and 

* Hospinian, de Orig. Fest. Jud. p. 6. Godwin, Moses and Aaron, p. 24. 

f Newton on Prophecy, p. 162. Jos. Ant. 1. iii. c. 10, sect. 5. 

% Objecit Harduinus eclipsin anno 169, Maii 28, factum esse, non Olympiadis anno quarto, 
sed uno amplius mense ante quartum. Vulgatissimum est Plinio et aliis scriptoribus annos 
Olympiadis integros conferre cum annis Julianis a cujus medio inchoabantur. Idem fecerunt 
scriptores Grseci; vixque dubito quin Harduinus centies illud observaverit : quod si tanti 
esset, facillime probare possem ex variis locis Diodori, Dionysii, Xenophontis, Arriani, 
Laertii, Plinii, et quorum non ? Ideoque tempus Eclipseos supradictae ex usu communi 
debuit referri ad annum quartum Olympiadis xlviii, quamvis accurate loquendo contigerit 
anno 3 desinente. Ep. Chronologica, subjuncta Vindiciis Vet. Scriptorum contra Hardui- 
num, a La Croze, p. 270. 

from 



MR. BOWYER'S PREFACE. 25 

from their different divisions. " Timasus*, who flourished in the time of 
" Ptolemseus Lagi and Ptolemaeus Philadelphus, wrote a book, called the 
" Olympionicks, in which, it is said, he adjusted the times noted by for- 
" mer Historians to the Olympiads; after which, it became customary for 
" other Historians to compute the same way. — By this computation, the 
" first Olympiad is placed 776* years before what was afterwards, by the 
". vulgar account, the first of Christ ; which first year of Christ was con- 
current with Olymp. cxcv. 1. — But we are to observe, that, to speak 
" exactly, every Olympic year belongs to two Julian years ; because, as 
" the Olympic year began at the Summer solstice, that is, in the month 
" of June, according to the Julian year, and the Julian year began with 
" January, the first six months of the Olympic year must be concurrent 
" with the last six months of the Julian year, and the last six months of 
" that Olympic year with the first six months of the following Julian year. 
" Upon this account, the best and most exact chronologers may easily mis- 
" take a year, when they would adjust an action, said to have been done 
u in such an Olympic year, to the concurrent year either ante or post 
" Christum, except they knew exactly in what part of the Olympic year 
" the matter happened which is related." Now Phlegon, who wrote by 
Olympiads only (or perhaps by the years of Tiberius's reign, which began 
in August, nearly concurrent with the Olympiad), not as compared with 
the Julian year, would naturally place an eclipse ecu. 4, which fell to- 
wards the beginning of the year of Christ 34, and which another, who 
computed by the Julian or vulgar year of Christ, would call cciii. 1. 
Eusebius lets it stand ceil. 4, as it seemingly favoured 10 Tib. which he 
thought he had discovered to be the year of the Passover. Dionysius Exi- 
guus afterwards introduced it into his computation of the vulgar years of 
Christ. But it was impossible it could be in March Olymp. ecu. 4, in the 
nineteenth of Tiberius, and in A.D. 33, at the same time, but Olymp. 
cciii. 1 ; because they did not extend the years of Christ or the Emperor 
back, though they did the Olympiads, to the preceding part of the year; 
and without such extension they can never all be reconciled together. 
Hence, I imagine, arises the uncertainty, that, by different methods of 
computing, you may place the year of Christ under different Olympiads. 
Kirchius, as cited byWhiston, says, "Olymp. ecu. 4, began in the year 

* Dr. Brett, Compendious History of the World, pp. 279, 280. 

E "Of 



26 MR. BOWYER'S PREFACE. 

" of Christ 32, at the Summer solstice, and lasted till the solstice of the 
" following year." If so, it must have taken in the first half of A. D. SSr 
contrary to the method we see used by chronologers. Rut Mr. Whiston, 
independently of the Olympiads, computes the eclipses of the years of 
Christ; and in this of 34, finds a great total one, but invisible at Rome, 
Nice, or Jerusalem. Does Phlegon say it was visible at any of those- 
places? No; ar£i<r^.og re piyag xaloc JSiQuvlav ysvo'^vog to. vsdKKa. Trjg Nt— 
xaiag xotlsrfpi-tyalo*, At the same time, a great earthquake happening 
in Bithynia, overthrew a good part of [the city of] Nice. He mentions; 
not where the eclipse was visible, but a remarkable circumstance that 
happened at the same time; as the eclipses were always expected to be 
attended with something miraculous, which might happen much farther 
than their appearance. Upon the whole, by the different method of com- 
bination of the Olympiads and of the year of Christ, you may bring; 
Phlegon's eclipse to Olymp. ecu. 4, or ccin. 1, A. D. 33, or even to 
A. D. 34. it matters not; for, 

3. Setting aside the time of Phlegon's eclipse, whatever darkened the 
Sun in any other manner but the natural, would not fail of making the 
Stars invisible also; which his eclipse did not; therefore, if any, it was a 
natural one. 

4. There have been great disputes concerning the Jewish method of 
beginning the months from the phasis of the moon, and the translat'm 

ferice. Mr. Mann and the accurate Father Tillemont say, if all the Rab- 
bies were unanimous in affirming that the Jews, about Christ's time, did 
not begin their months but from the sight of the moon, they would not 
deserve to be believed -J- ; though it has been asserted by Panvinius, Lan- 
gius, Petavius, Selden, Bochart, Spencer, Vignolius, &c. But, without 
entering into any of these learned disquisitions, I think we may prove 
enough for Sir Isaac Newton's purpose from the New Testament itself. It 
is not improbable, from what is there said, that the high priests and the 
scribes observed the Passover on a different day from Christ and his Apos- 
tles, notwithstanding all that has been said to the contrary. From Luke 
xxii. 7 — 20, it appears that Christ and his Apostles had eaten the Passo- 
ver on Thursday ; that the next morning the elders and the chief priests 

* Euseb. in Syncell. p. 325. 

t Mann, Of the true Year of the Birth and Death of Christ, p. 199 English, and p. 237 
Latin. Tillem, vol. I. note xxxvi. p. 225, 12mo. 

led 



MR. BOWYER'S PREFACE. 27 

led him to the Council, before they had eaten theirs, John xviii. 28; 
from John xix. 14, that Christ was crucified, when it was but the prepa- 
ration with most of the Jews for the Passover; and from xiii. 1, that 
Christ had ended his last Supper before the others had prepared for theirs. 
Whence could arise this difference of observation of days, but that Christ 
kept his Passover the fourteenth day from the true moon, settled perhaps 
by astronomical calculations ; whereas the Jews observed theirs from the 
phasis, as Petavius in his Notes on Epiphanius has remarked from that 
author*. And BuxtorfF tells us, that the Jews observed, as they do now, 
two Passovers on different days, that they may be sure to keep the right. 
Now Mr. Ferguson, upon computation, finds a Passover on Thursday 
April 22; and leaves room for Sir Isaac's on the Friday April 23. But 
allowing Mr. Ferguson, by the rule jah, to postpone the new moon eigh- 
teen hours, his Passover, I suppose, would fall on Friday: at least it would 
by the translatio ferice, which Mr. Mann thinks was lately begun, and 
made use of for his Friday Passover, A.D. 26 -j~. 

5. Mr. Whiston ;{; objects to Sir Isaac Newton, that he should reckon it 
extraordinary that, in near a week after harvest was begun, they should 
have corn ripe enough to be rubbed in the hand, A. D. 32; and therefore 
it was a late one. Whether that was a proof of its being so or not, all 
parties agree it was late; that it fell on April 14 or 15. All agree that, 
after this late Passover, there were two more to the Passion. But Mr. 
Whiston, dating Christ's first Passover A. D. 29, Tib. 15, brings five 
Passovers within A. D. 33; and commences his private ministry before 
his baptism. 

6. Sir Isaac observes, that the High-priesthood at this time was annu- 
ally changed by the Governor; and that Annas was High-priest in the 
twentieth of Tiberius, after the Passover: on which Mr. Whiston is silent. 

Another misapplication of the fifteenth of Tiberius, Luke iii. 1, is in 
the margin of our Bibles,, placed there, as is said, by Lloyd Bishop of 
Worcester, from Archbishop Usher's Annals (followed by Prideaux and 
others), A.D. 26, (not A.D. 29); dating the commencement of his reign 

* See Richardson, Prael. Eccles. vol. I. p. 57- 

t Of the true Year, &c. p. 204 English, 241, 242 Latin. 

X In the Fifth of the Six Discourses, &c. p. 309, 

E 2 from 



28 MR. BOWYER'S PREFACE. 

from being associated with Augustus in the Empire A. D. 12 (not from 
19 Aug. A.D. 14, when Augustus died), agreeably to what Suetonius and 
Dio inform us; according to Pagi and Mr. Mann, a year sooner, A.D. 11. 
Whichsoever was the year, it may be questioned with Bucherius, whether 
he was invested in more than a partnership of the Imperial provinces with 
Augustus. But it is certain none of the Antients have ever dated the 
commencement of his reign from that year. Usher alleges, that during 
the life of Augustus he is styled Pr'mceps by Suetonius and Pliny *■. '.•> But 
Noris-^ has fully shewn that this appellation, in the passages cited, is 
given to Tiberius, speaking of him after the death of Augustus. Pagi, 
in support of his aera, cites Sulpitius Severus^, who, by placing the 
Passion in the Consulship of the two Gemini, and at the same time in the 
eighteenth of Tiberius, carries back the commencement of his reign to- 
A.D. 11. ButTillemont observes^,, that the Historian speaks of Herodes 
Antipas, whom Pagi has mistaken for Tiberius. What Pagi || farther urges 
from Clemens Alexandrinus, deserves no consideration. That Father, in 
shewing how many years it was from Julius Ceesar to Commodus, enume- 
rates the years which each Emperor reigned.- Now to reckon in that num- 
ber of years which Tiberius jointly reigned with Augustus, is not to his 
purpose, and confounds the account. And yet Pagi presses into his service 
a corrupted passage of this author, mentioning the limits of Tiberius's 
reign in these terms: "Afterwards Tiberius reigned 26 years 6" months and 
il 19 days. Which should be read, says he, -25 years; but the number of 
" months and days is right, though the years are wrong; which shews us 
" that the association was made Aug. 28." But, with nearly as little va*- 
riation,. and as the scope of the writer would direct; we should read 22 
years 6 months and 29 days, the time Tiberius reigned- from the death 
of Augustus. To say then that St. Luke has made use of an aera of which 
no example is produced, is begging the question, instead of supporting it 
by authority; without which it is surprising it should remain in ourBiblesr- 
to this day. 

* Suetonius' Tiberius, c. 42; Pliny's Natural History, xiv. c. 22... 

t Dissertation II. x.\ii. 512, 513. 

% Historic, 1. ii. 

§ Mem. des Empereurs, sur August, not. IV. p, 393, 12010.'- 

1 Critica in Bavon. c. xi. p. 10 et 30. 

' To- 



MR. BOWYEIVS PREFACE. 29 

To dispatch things of a similar nature, I would just observe, that the 
nativity of Christ is pretty plainly fixed between September 2, U. C. Var. 
747 and 748 (before Christ 7); if we may credit Tertullian, who says, it 
was while Saturninus was praefect of Syria. Varus succeeded him, as ap- 
pears from Josephus, Ant. xxii. 5, 2; and from coins that year, which 
testify, one of them, that Varus was praefect of Syria in the 23d year, the 
other in the 26*th, from the battle of Actium, which happened Sept. 2, 
U. C. Var. 723. The 23d year of Varus being but just begun; 22 com- 
plete years, added to 723, bring us to U. C. Var. 745*; and 25 com- 
plete years, added to 723, bring us to 748. 

What season of the year, cannot now be determined; it was afterwards- 
fixed to the reputed Winter solstice, a time of great festivity among the 
heathen world for above 390 years before Christ -j-.. 

It is somewhat remarkable that two very learned men, Mr. Mann and 
Mr. Reynolds, lately undertook, independently of each other, to examine 
this question, the former in A. D. 1733, the latter in .17 58; and both by 
very plausible arguments brought it to the same year. They both agree to 
a year in fixing one previous point, the death of Herod the Great, which 
was determined by the Eclipse of the Moon happening in his last sickness^ 
mentioned by Josephus^, which fell on March 13, U. C. Var. 750. Mr. 
Reynolds, with Usher, thinks it was viii months afterwards, on the 7th of 
Kisleu, or our Nov. 28, at which time the Jews kept a traditionary feast in 
memory of him: Mr. Mann, about March 21, nine or ten days after the 
Eclipse. Both happy, as they thought, in a coin of Mons. Rigord, cited 
by Tillemont, vol. I. p. 707, of Hevodes Antipas, inscribed on the obverse 
HPflAHC TETPAPXHC LMI\ i. e. Anno xliii. Reckoning from 
U.C. Var. 750, the year of his succeeding to the throne, his XLin d year 
ended 7 Kisleu, or November 793. But he was banished by Caius in the 
August before. True, says Mr. Reynolds ; but the Jews, by reckoning 

* See J. Reynolds, Census habitus nascente Cbristo, c. 5, p. 31, Oxon. 1728; from Noris, 
Ep. Syromac. p. 247> 4to, and from Vaillant. 

•t Denominated by the Jutes, Saxons, and the otber Northern nations, Ol, Geol, Yule, . 
which Dr. Hickes, Diss. Ep. p. 1S4, has discovered was a feast on Barley wine. From the 
same original with Barley we retain Barn and Beer to this day; and from Ol or Yule, Ale. 
But neither he nor any of our Antiquaries have observed, that the original is preserved in 
the Greek OvAal, Barley, whence OvXoxvrai, Horn. II A. 449, and in other places, molc& 
salsce, cakes made of barley. This I mention as an instance, among many, which the late 
Mr. William Clarke hath shewn, of the near alliance of the Greek with the Saxon. 

t Ant. xviii. 8, 1 ; B. Jud. il 1. 

each 



30 MR. BOWYER'S PREFACE. 

each king's reign from the Nisan which preceded his taking possession of 
th ,j throne for a whole year, make his reign to have begun from Nisan 749*. 
So that the second year of Antipas began from November 7 50, the third 
from November 751 ; aud so on. Mr. Mann, in the common way, looks 
upon it as a proof that Herod died in March preceding. — Unhappily for 
Mr. Reynolds, one coin more destroys his calculation, cited by Monsieur 
Vaillant-f-, mentioning LMA, Anno xliv. If he succeeded his father in 
March 7 50, he entered on his XLivth year in March U. C. Var. 793, 
which, for want of this proof, Noris likewise, following Usher, was at a 
loss to apprehend. . 

However, both agree that there are circumstances enough in Christ's 
infancy to fill up the intermediate space between A. U. Var. 747 an d 750. 
The Holy Family go from Bethlehem to Jerusalem to the Purification ; 
return from thence to Nazareth, their usual dwelling-place; from thence 
again to Bethlehem before the Magi paid their adoration. After which, 
they immediately fled to Egypt. Christ was probably one or two years 
old when the Magi arrived. When Christ was carried into Egypt, and 
the Star and the Magi had disappeared, Herod slew all the children under 
two years. How long Christ staid in Egypt is uncertain; but there was 
a tradition, believed by Epiphanius, that it was two years. If it was 
somewhat less, it will bring us to A. U. C. Var. 747, the chronology fixed 
upon by the coin of Varus ^. 

The learned Author § of A Critical Examination of the Holy Gospels 
according to St. Matthew and St. Luke, with regard to the History of 
the Birth and Infancy of our Lord Jesus Christ, 1738, 4to, maintains 
both the eclipse and the coins to be spurious, and endeavours to confute 
the other historical arguments brought by Cardinal Noris and others; 
which I must leave to the Reader's examination. 

* So Noris has shewn the people of Laodicea reckoned: Vignolius, that Herodian in his 
History, De Anno Primo Imp. Severi Alexandri; and Bishop Sherlock, that Ptolemy in his 
Canon, reckons in the same manner, Trial of the Witnesses, p. 48. But Jackson, Chrono- 
logy, vol. I. pp. 43S, 451, observes, that by this rule he could not have omitted Galba, Otho, 
and Vitellius ; in whom, except Otho, there was a Thoth. The rule, therefore, in that canon 
seems to have been, to leave out all the reigns which consist of months only. But no one 
rule will hold throughout: and yet it is said, to have been a constant method: see Prideaux, 
vol. I. b. viii. ed. fol. p. 411, Ann. 321, and Lancaster, Chron. Essay, p. 153. 

+ Mem. de Literature tirez de l'Academie Royale, torn. IV. p. 197", 12mo. 

X See Reynolds, p. 116, part 4. Mann, p. 40, Engl. 

§ Charles Hayes, Esq. some time sub-governor of the African Company. 

It 



MR. BOWYER'S PREFACE. 31 

It is time for me to withdraw my disabled hand, and to ask pardon of 
those learned Friends whose collections I have purloined. That is the 
least injury I have done them: I have so unconscionably used the liberty 
indulged me by one of them*, that to him I can make no apology, though 
I need one to my Readers, for not making greater use of that indulgence. 
My imperfections -f- they will impute to age, and the consequent infirmi- 
ties of it. Torpid with the Palsy, and only quickened by a painful vicis- 
situde of the Stone, I feel the worse side of Humanity: they will have the 
pleasure of exercising the better side, even of forgiving, which approaches 

nearest to Divinity. 

W. BOWYER, 1772. 

* Mr. Makkland, whose notes were pointed out in the Octavo Edition of 1772 by the 
signature R; and to whose learned labours the Reader, as well as the Editor, is now under 
still farther obligations. J. N. 

+ The following liberal remarks were made on this work by a respectable Critick : " Ju- 
" dicious attempts to elucidate and explain any parts of the Sacred Writings are always wor- 
" thy of commendation ; as are likewise the endeavours which are used to facilitate this kind 
" of enquiries, and to render more general an acquaintance with those remarks and disco- 
" veries which have been already made. It is in the latter view that the present volume 
" claims any merit ; since it is, as the title expresses, a collection, from several writers, of 
" the different readings, or pointings, of particular passages, together with alterations and 
" emendations which they have proposed. Critical enquiries of this kind have, no doubt, 
" been productive of very considerable advantages : yet it must be confessed that there are 
" instances in which we are pleased with the ingenuity of the criticism, without obtaining 
" any real satisfaction as to the meaning of the text in question; and mere conjectures, 
" though attended with a degree of probability, sometimes serve but to increase our doubts 
" and perplexity. It may, however, be curious to observe the different methods of lessening 
" or removing a difficulty; and certainly it is an important and a pleasing consideration to 
" those who value the Scriptures that, notwithstanding the various readings of manuscripts 
" and versions, with the errors of transcribers, &c. yet the meaning and sense of the 
" writings of the New Testament (to which our Author confines himself) is not commonly 

,c affected by them in any essential or material degree." "He has not, we think, 

" thrown his materials together in quite so exact and agreeable a manner as, with some- 
" farther attention, he possibly would have done: but his work has its value, and may be 
" very serviceable to many who have not larger productions at hand, or leisure for consul ting^ 
" them: farther, as it presents several observations upon the same passages of Scripture at 
" one view, it may prove useful and entertaining to all who apply themselves to this kind of . 
"study." Monthly Review, vol. XLVI. pp.555, 558. 



MR, 



( S3 ) 



MR. WESTON'S PREFACE. 



Jam rebus quisque relictis 



Plena Dei primum studeat cognoscere verba, 
Temporis aeterni quoniam non unius horae 
Ambigitur status, in quo sit mortalibus omnis 
yEtas post mortem, quae restat cimque, manenda. 

Li/cret. iii. 1084. 

ALTHOUGH the title of this work * be perhaps sufficiently declaratory 
of the meaning and intention of its Author, I shall nevertheless make a 
single observation by way of introduction. 

The duty of a Commentator seems to be not so much to " write about 
<c it, and about it," as to come directly to the point, and enable the Reader 
to pronounce that something has been done, where an obscure phrase was 
to be illustrated, a jarring circumstance to be reconciled, or a difficulty of 
any sort to be removed. Brevity and perspicuity are among the humblest 
handmaids of criticism, but not the least necessary. Endless examples do 
but fatigue and perplex, and superabundant illustration has a tendency to 
obscure. 

Every true and real improvement, from whatever sources derived, ought 
to be applied, without farther delay, to the perfecting of the English 
Translation; and nothing r should be suffered to remain which a Reader, 
unskilled in Greek and Latin, can by no means understand. It has never 
been pretended by the warmest advocates for the present Translation, 
which upon the whole is highly excellent, that it will not admit of alteration 
for the better in almost every page of it: but the task is nice and difficult, 
and requires skill and address, lest in attempting to polish we should be 
found to erase; and by an unwise endeavour at too great a change in the 
language, instead of softening lines efface the figure. 

* " Conjectures, with short Comments and Illustrations of various Passages in the New 
" Testament, particularly in the Gospel of St. Matthew. To which is added, A Specimen 
" of Notes on the Old Testament. By Stephen Weston, B.D. F.R.S. F.S. A." 

t AD 



( 34 ) 



AD VIRUM AMICISSIMUM 

ISACIUM GOSSET, 

SACRZE THEOLOGIZE PROFESSOREM. 

O FLOS CiESARE^E, INSULiEQUE NOSTRA! 
TU CEDIS NIHIL OPTIMIS PATRONIS; 
NON TE VINCIT APOLLINARIS, ILLE, 
QUEM LONGE OMNIBUS ERUDITIOREM 
LAUDAT POLLICE UTROQUE MARTIALIS. 
SACRO IN CODICE FLEBILES HIATUS, 
CONCLAMATA LOCA, IMPROBAS SALEBRAS 
ACCINGOR PATIENS, INUTILESQUE 
NULLOS TE DUCE CONQUEROR LABORES. 
AH, QUANTUM TIBI DEBITUM EST AMICE! 
QUA SOLVAM PRECE, NESCIO: BEATUM 
ORNAT TE TOGA RUBRA DOCTIORUM; 
O SI PURPURA PRiESULIS SUPREMI! 



. PRELIMINARY 



( 35 ) 



PRELIMINARY OBSERVATIONS 



X HE accounts delivered in the Gospels seem to regard chiefly what our 
Saviour did and said, more than when, where, or on what occasion. An 
ordinary Christian may be contented with being assured, that the things 
were done and said; and acting accordingly. If any man is desirous to go 
farther, and to gratify curiosity, he must take pains for it : and perhaps 
the difficulties in these Books might be contrived on purpose, that an use- 
ful and wholesome exercise might be provided for the active mind of Man, 
as healthful labour was for his body. At least, such a laudable provision 
does not seem unworthy the goodness of the merciful Creator; and we 
know by experience that many difficulties and seeming contradictions 
in these Writings have been overcome and reconciled by Industry and 
Consideration. 

1. One thing to be observed is, that the Four Gospels are not to be 
considered as four different Treatises, but to be read, compared, and sup- 
plied from each other; there being many places in one Evangelist which 
could never have been understood, had they not been explained by those 
of another. I have given several instances as they came in my way: I 
will mention one or two of them here, because it is necessary to have this 
notice at first setting out, and before the reading of these pieces. In Mat- 
thew xxi. 13, when our Saviour drove the Buyers and Sellers out of the 
Temple, he said to them, It is written, My house shall be called an house 
(not the house) of prayer; but ye have made it a den of thieves; or, if 
it be read with an interrogation, and have ye made it a den of thieves? 
TiMElS a v e auY3v iTTonfo-als 2IIHAAION AH2T3N; then the Indignation 
will be increased, from the Opposition between God and Ye. The same 
is related by Mark xi. 17, with the same two words, <nr>J7MK>v KycrlaJv and 

F2 SO 



36 PRELIMINARY OBSERVATIONS. 

so by Luke xix. 46.. It may be asked, why the Temple should be said 
by our Saviour to be made <nrrfhaiov T^tflcov, a cave of robbers? Was it be- 
cause there were some who bought and sold in it? or because the money- 
changers, or those who sold doves, sat there ? None of these persons could 
be called AyjcrJa), latrones, or public robbers: nor did their business lie in 
crirfaaia, speluncce, dens or caves, so as to cause the Temple, in which 
they were, to be called <r7rr(kuiw. And now observe: St. John, in his ac- 
count of this matter, mentions a circumstance, without the knowledge of 
which, I believe, the reason of this expression, trir^Xaiov ^(fiwv, in the 
other three Evangelists, and in Jeremiah vii. 1 1, whence it is taken, could 
not have been understood; and very probably that is the reason why it is 
mentioned by him, chap. ii. 14, 15, and (Jesus) found in the Temple 
those who sold oxen and sheep (BOAS xod IIPOBATA) and doves, &c. 
and when he had made a scourge of small cords, he drove them all out of 
the Temple, and the sheep and the oxen. Now it is well known to those 
who are moderately versed in Antiquity, that the Kytfa) were wont to 
bring into their <ner{ku.ia., or caves in the rocks, the Oxen and Sheep 
which they had stolen. Such an one was Cacus in Virgil, iEneid. viiL, 
103, who stole Hercules's Oxen, 

Hie spelunca fuit vasto submota recessu, &c.;. 
who is called by Propertius, iv. 10, metuendo raptor ab antro, i.e. .7^1^-. 
obro <nrriha.'i8. Hence (nr^aiov 7>y<flptxw in Heliodorus JEthiopic. V. 2.. 
See Plutarch in. Sertor. p. 57<5. D. Josephus often in Bello Judaico: and 
in Antiq. xiv. 15, p. 65 1, ed. Huds. where he makes mention of KyiflcSu 
Tivcov h <nrr\halois xaloixsvlwu.. So that our Saviour had just reason to re- 
sent their profanation of his Fathers house; as if he had. said, God hath 
declared in the Scriptures, My Temple shall be a place of Prayer; and 
have ye (supposing it to be read with an interrogation); the impudence to 
convert it to the use which robbers make of their caves, and to turn it 
into a receptacle and stall for oxen and sheep. But nobody, I imagine, 
could have known the meaning and propriety of the words (nnfrcuov and 
7&\<f\<iiv, if St. John had not informed us that Oxen and Sheep were brought 
into the Temple to be sold; whereby the prophecy of Jeremiah vii. ll 
(My (nrfaaiKiu "kytflwv 6 oTxo'g [xs, &c. to which our Saviour alludes) was 
fulfilled, for the Temple could not have been called (nrrfhaiou 7s$<f\wv, had 
not Oxen and Sheep been brought into it. 

2. Again, 



PRELIMINARY OBSERVATIONS. 37 

2. Again, Matt. xxvi. 67, 68, according to our version, and others 
smote him with the palms of their hands (lppa.Tri<ra.v), saying, Prophesy 
unto its, thou Christ, who is he that smote thee? One would think there 
should be no room for prophesying, or even for guessing, in this case ; for 
if a man was not blind, he could not but see and know the persons who 
struck him ; whether it were with the palms of their hands, or with sticks 
or wands, as others interpret sppa.7rKra.v. Now in reality Jesus at that time 
was blind; for they did and said this to him after they had blindfolded 
him, Markxiv. £5, and Luke xxii. 64; without the knowledge of which 
circumstance this part of their derision could not have been understood: 
and yet the circumstance of blindfolding is omitted by Matthew; the 
Holy Spirit, at the time of Matthew's writing this, knowing that the 
blindfolding would be mentioned by two other Evangelists. The thing 
alluded to is kept up to this day in the sports of children, one of whom is 
hoodwinked, and the others buffet or strike him till he tells or guesses 
(csp o<pTjleo's») the person who struck him ; though I suppose there is a bur- 
lesque sarcasm in the word zspo^TBjtrov (as likewise in ~Kpi<fle), with a 
sneer at Jesus's being accounted a prophet; which could, not have been so 
strongly expressed if the word Xe|ov had been put instead of srp<j5ijTsu<r<w : 
as if they had said, O thou Messiah, thou great Prophet, tell us by thy 
Prophetic Spirit ivho it is that struck thee! These are strong proofs of 
the necessity of comparing the Evangelists: and it looks as if these 
omissions were made with a design to excite our diligence. The first in- 
stance shews likewise the usefulness of what is called Human or Profane 
Learning in explaining the Scriptures. 

3-. There is another thing worth mentioning, which has puzzled many 
Readers, and some of them learned ones; viz. the Evangelists' seeming 
disagreement in their accounts, when in reality there is no disagreement,. 
but only a variety. Of this take the following example, which may serve 
for many others. It is agreed by them all, that the first person who at- 
tacked Peter at his denial of our Saviour was a maid-servant, viz. of the 
High Priest. But there is a great diversity in their accounts of the se- 
cond: for Mark (xiv. 69}- says it was »J zratila-xvi, the maid, i. e. the same 
maid. Matthew (xxvi. 71.) says it was aXto], another maid, or woman;. 
but Luke (xxii. 58) says it was srspog, another man. This is all true, and 
agreeable to the manner of. the Evangelists; each of whom, when there 

are. 



38 PRELIMINARY OBSERVATIONS, 

are several parts or circumstances in any matter which is to be related, 
pitches upon some single one, and makes no mention of the rest. The 
next who relates the same fact gives another circumstance; a third perhaps 
another, which has no resemblance to either of the former; as in this 
matter, the same maid, another maid, and another man, all set upon 
Peter at the same time : but each Evangelist chose to mention a different 
person who attacked him: and if John in his account (xviii. 25) had been 
more particular, perhaps he would have mentioned some other circum- 
stance as different from the other three as they are from each other; 
and yet all four would have been equally true : for it is remarkable that 
John omits mr^Xaiov 7w}(fl(5v, the very words which in the other Evange- 
lists he had so happily explained by his own fioag xa) TxpoSala, and goes 
on to a new article of our Saviour's discourse, which had been omitted by 
them, [Ay zroieiTs tov olxov tS zs-alp6$ /*e otxov s[X7ropie, make not my Father's 
house an house of merchandize. It is'pleasant to see Learned Men taking 
pains to prove, that the maid, another maid, and another man, all mean 
the same person; as if there could be but one circumstance in an action t 
and it is a wonder that they did not endeavour to prove that tnrt\hoLw A>j<r- 
twv and olxov Ijxxogj's mean the same thing ; which seems to be as easy as 
the other. The above-mentioned observation will clear up many passages 
in which the relations differ; which passages, in this view, will be found 
to have not the least difficulty in them. See in Luke vi. 20, and in many 
other places. Hence may be reconciled the different accounts of Judas's 
death. 

JER. MARKLAND. 



CON- 



( 39 ) 



CONJECTURES 



ON THE 



NEW TESTAMENT. 



ST. MATTHEW. 

CHAPTER I. 

Jc^TArrE'AION means in English Gospel, or Good Tidings, invariably .. 
Thus we read in Aristophanes, "And they crowned me for the good news 
I brought them," eoaJyeTua. Knigths, v. 6*44. There is no word in He- 
brew that, strictly speaking, expresses this; as Besor and Besora, which 
the translator of St. Matthew into Hebrew used, signify sometimes the 
messenger, and message of joyful tidings, and sometimes of sad : witness 
the first of Samuel, c. iv. v. 1 7, where the Besor is the messenger of the 
defeat of the Israelites by the Philistines. EwcJyeAiov then is a new word, 
describing a new thing unknown to the Jews. Weston. 

1. B/6Xoj ysv£(T£(os] In the Hebrew, Gen. v. 1, nnVlfi "l£D in the 
plural; and, perhaps, it should be here, and in the LXX, ysvsaswv. Pis- 
cator. For to j38sAu.Jjxa twv sprj^warscuV;, Dan. ix. 27, in the plural, as in 
the Hebrew; which is t% s^Tj^ala-emg, Luc. xxi. 20. B*'6/\.o£, in this place, 
seems to imply, that the Genealogy was transcribed from a Jewish Re- 
gister. Dr. Owen. — A roll of origin, i. e. a genealogy, or genealogical 
table, of Jesus Christ, a descendant of David, a descendant of Abra- 
ham. This title reaches no farther than ver. 18. Markland. — The word 
yevs<rig seems to signify here not only the lineage and ancestry, but all that 

related 



40 CONJECTURES ON THE NEW TESTAMENT. 

related to Jesus. His birth, when that alone is meant, is here expressed 
by another word, yivvrjo-ig, in ver. 18. The version of the LXX frequently 
uses yivscrig in the sense of quicquid evenit, quicquid ad ilium pertinuit, 
as in Gen. ii. 4, v. l, vi. 9, xxxvii. 2, Num. iii. 1, Judith xii. 18. To 
which may be added James iii. 6, where rqayog yevsoswg seems to signify 
the course of events. And, agreeably to what I have here noted, the 
words the book of the generations are thus explained in the margin of 
Archbishop Parker's Bible in 1568, the rehearsal of Christ's lineage and 
life. Bp. Pearce, Commentary, vol. I. p. 1. 

Ibid. The book of the generation7\ Perhaps it would be better to 
translate, " The book of the genealogy of Jesus Christ," because it is not 
called by the name of the person with whom it begins, but by the name 
of the person in whom it ends. The generations of Adam and Noah begin 
with Adam and Noah, Gen. v. 1, vi. 9. But that this title may represent 
both the lineage of Christ, and his birth, age, and manner of life, we may 
understand that the book of the generation in St. Matthew means what 
the book of Toledhoth does in Hebrew, both in the nativity and the 
events in the life of the person to whom it is applied. See Munster and 
Michaelis's Hebrew Bible, 1720, Gen. v. 1. Weston. 

Ibid. St. Luke carries up his genealogy to Adam, in order to shew the 
Gentiles that Christ belonged to the whole race of mankind: but St. Mat- 
thew, who wrote particularly for the Jews, probably in their language, 
certainly in their idiom, says Christ was the son of David, the son of 
Abraham; that is, descended from both. This was well calculated for 
the Jews, who held Abraham and David in the highest veneration, and 
hardly looked for any ancestors beyond them. Weston. 

2. 'A6gaa/x] Erasmus 1, 2, and Stephanus 1, 2, write, after the LXX, 
°A§gaa/t/., with an aspirate; which is deservedly rejected, as it should be in 
"E<raiag, 'E'hlag, 'Ispo<ro7<vy.a. Drus. Quaest. Hebr. 1. ii. q. 11. 

10. 'Egextag] Rather with an aspirate, it being in the Hebrew TTpin. 
Drusius. 

1 1 . 'laxr'tag 8s syiwr}(re tov 'le%oviav xa) th$ a$e'K<$>vg ccutsQ Here Robert 
Stephens, Beza, &c. insert another generation: 'laxr'tag 8s eysvvri<re [tov 
Maxe/ft' 'Iaxsijx 8= syivvq<re] tov 'Is^ov/av xa) t«£ a8eA<pe$ aurS. Thus 
making up the number xiv in each period uniformly; which otherwise, 
according to the present reading, is supplied by making David to end the 

first 



ST. MATTHEW, CHAPTER I. 



41 



first period, and begin the second likewise. According to the former cor- 
rection, the genealogy will stand thus : 



I. Period. 



1 


Abraham 


2 


Isaac 


3 


Jacob 


4 


Judas 


5 


Phares 


6 Esrom 


7 


Aram 


8 Aminadab 


9 


Naasson 


10 


Salmon 


11 


Booz 


12 


Obed 


13 


Jesse 


14 


David: 



HI. Period. 
Jechoniah 
Salathiel 
Zorobabel 
Abiud 
Eliakim 
Azor 
Sadoc 
Achin 
Eliud 
Eleazar 
Matthan 
Jacob 
Joseph 
Jesus. 



II. Period. 

Solomon 

Roboam 

Abia 

Asa 

Josaphat 

Jo ram 

Ozias 

Joatham . 

Achaz 

Ezekias 

Manasses 

Amon 

Josias 

[Jakim] : 

But Wetstein supposes that the Evangelist reckons the three periods of 
this genealogical series in the same manner as the antient physicians reck- 
oned the hebdomadal critical days; where the first week is taken disjunct- 
ively, and the second and third conjunctively: the former is, when the 
week ends with one day and begins with another; and the latter when the 
same day is reckoned to both weeks. Thus they reckoned the fourteenth 
the last day of the second week, and the first of the third ; so that three 
weeks, according to them, contained but twenty days. See Galen in 
Hippocr. de Praenot. 3, and in Aphor. 2. The Rabbis likewise reckoned 
in the same manner ; for a double Nazeritism contained only 59 days in- 
stead of 60, because the thirtieth day was counted the last of the first, and 
the first of the last period. Nasir. in. 2. W. B. — But, as three kings of 
Judah are omitted in this genealogy, between Joram and Oziah, ver. 8, 
which omission can hardly be attributed to the Evangelist, it is probable 
that St. Matthew's original contained seventeen generations between David 
and the carrying-away to Babylon. If this be admitted, then the seven- 
teenth verse must have been written by some other hand than that of St, 
Matthew. Bp. Pearce. 



The 



42 CONJECTURES ON THE NEW TESTAMENT. 

The brethren of Jechoniah, as here called, were his uncles, as in Gen. 
^iii. 8, particularly Zedekiah, the brother of Josias, who reigned instead 
of Jechoniah's children, 2 Chron. xxxvi. 10, 2 Kings xxiv. 17. Bengel. in 
Gnom. But how can Jechoniah be said to beget his uncles, his father's 
brothers? This cannot be warranted by any language. The difficulty 
would at once be reconciled if some copy read xa) rsg a8sA<$>a£ clots TOTS 
liri ri)s, &c. and the brethren of Jechoniah that were at the time of the 
captivity, in contradistinction to those born after the captivity, rsg has 
been lost by the ao-re immediately preceding. Markland. 

Another difficulty arises from 1 Chron. iii. 17, 18: And the sons of 
Jechoniah; Assir, Salathiel his son, Malchiram also, and Pedaiah — And 
the sons of Pedaiah were Zerubbabel, &c. If Salathiel and Pedaiah were 
brothers, as they must be if they were the sons of Assir, how can Salathiel 
be the father of Zorobabel, as Matthew, ver. 12, says he was? The an- 
swer is easy, if we only make Assir, "iDN, an appellative in Chronicles 
above cited, and read thus : And the son of Jechoniah, the captive, Sa- 
lathiel. His sons, Malchiram and Pedaiah — and the sons of PedaiaJi, 
Zorobabel, &c. By this means Salathiel was the grandfather of Zoroba- 
bel; and so in the language of Matthew begat him, though by the inter- 
vention of Pedaiah. 

Another question is, how Jechoniah, ver. 11, can be reckoned among 
the progenitors of Joseph, when Jeremiah, xxii. 30, says he died childless. 
We answer, the translation in Jeremiah is faulty, which should be, Write 
ye this man is deprived, i. e. of the kingdom — for no man of his seed 
shall prosper, sitting on the throne of David; which we find is verified 
2 Chron. xxxvi. 2, where he is called Jehoiakim. By this translation Je- 
remiah and Matthew are perfectly reconciled. Dr. R. Parry, MS. 

Ibid. Erasmus Schmid has also, in his edition, inserted one generation: 
'Itoo'lag §s lyLwrps [rov 'laxeiy.' 'laxsjfx, 8s hyiwr\(rs\ rov 'Is^ovlccv xai rsg 
a&z'h$8S aurS. If we suppose that St. Matthew wrote his Gospel in He- 
brew, Jakim might easily be lost. This may probably be the reason 
why no traces of it are to be found in our Greek MSS. Professor 
Schulz. 

11, 12, 17. Professor Michaelis acutely observed, long ago (see Comm. 
Goettingen. xv. sect. 5, Bremae 176*0), that Philo Judaeus (torn. I. p. 250, 
ed. ^angey) counts exactly in the same manner as St. Matthew does. 

. For, 



ST. MATTHEW, CHAPTER I. 43 

For, reckoning twenty-seven generations, or, in his allegorical way, two 
decads and a hebdomad, from Adam to Moses, he makes Abraham the 
last of the second decad, and also the Jirst of the hebdomad. Dr. Owen. 

16. a.vftqa'] It was common to call persons who were espoused by the 
name of man and wife. See Gen. xxix. 21. It answers to the Hebrew tyw. 
Go s SET. 

17. "So all the generations from Abraham to David are fourteen:" but 
from David to the carrying-away into Babylon, it has been observed that 
there are more. St. Matthew has nevertheless called them fourteen, in 
order to make the three states of the Jewish empire exactly equal. In the 
first fourteen the kingdom was, as it were, at its full in David; in the se- 
cond, at its wane during the captivity; and in the third, again at the full 
in Jesus Christ. It is hardly necessary to alledge, in favour of this expla- 
nation, that the triad of fourteen was familiar to the Jews in the number 
forty-two, of the branches of the golden candlestick, or the pillars of the 
three porticos round the basilica of the Temple, The first number of 
fourteen probably determined the second and the third. Weston. 

18. T5 Ss 'IrjO-5 Xp»<rlS tj yivvrjtrtc; srcog yv] Erasmus connects this verse 
with the preceding, thus: From the carrying-away into Babylon unto 
Christ are xiv generations: and the birth of Christ was in this manner; 
leaving out 'ItjoS, with the Vulgate, Mill, and Bengelius. Remigius, cited 
by Maldonat, joins it likewise with the preceding verse, but in another 
sense: So much for the generation of Jesus Christ. 

Ibid. Mvrjolsu^ela-Yjs yap, &c] . The Vulgate omits yap, and in the Greek 
it should be omitted. Maldonat. Nothing is more common with the 
best Greek Writers than to begin a narration with yap, as we do with the 
word Now. Isoc. Panath. p. 210, ed. Lond. 1748. To. toivuv Tsplg fiap- 
Gapeg tog sxarspoi xspmrftkyhrfiKW ^rfhQiov. 'E^ri \tXv TAP, &c. And iEgi- 
net. p. 521. *Ey]su9ev, ap^aat Sj^ysTrrOaj. ©patruXo^og PAP o zsal^p, &c. 
See more in Schmidius, Raphelius, Annot. Phil, ex Xenoph. Wetstein, 
&c. So Rom. i. 1Q, vi. 19, 1 Cor. xv. 3. 

Ibid. The particle yap in the beginning of a narration gives it force and 
elegance; but is particularly used, as in this place, when the writer goes 
on to explain farther what he had before intimated. See Krebsii Observe 
in h. loc. Dr. Owen. 

g 2 Ibid, 



44 CONJECTURES ON THE NEW TESTAMENT. 

Ibid. swpeOvj Iv yatflfi £%3<ra In Txrvso^alog a.yls~\ If Mary was found to be 
with child of the Holy Ghost, it may be asked, why should Joseph after- 
wards, ver. 19, think of putting her away? or what need was there of 
the subsequent revelation, ver. 20, to him of this very thing, if she had 
already been found with child of the Holy Ghost? — It ought not to ap~ 
pear yet by whom she was with child, till the revelation was made. Hence 
one might suspect that the words sx Tlvevpalos 'Ay/e were originally the 
marginal note of some well-meaning injudicious person, who was not 
willing to leave the Virgin's character in suspense for a moment, and had 
not patience to let the Reader wait till the course of the narration, ver. 20, 
should clear up the matter. ^eupiBrj h youflp) e%eo-a, it appeared she was 
pregnant : then will follow naturally, But Joseph her husband, &c. Beza 
and Markland. — The Evangelist, knowing the truth of the case, inserted 
the words in question by way of anticipation; of which there are many 
other instances to be found in this Gospel. Dr. Owen. 

Ibid. " She was found with child of the Holy Ghost." The words "of 
the Holy Ghost" have not been introduced from the margin, but are the 
words of the Historian, who mentions the fact they contain per prolepsin, 
of which Joseph, as it appears by the next verse, had no knowledge. 
Weston. 

19. hlxaios a>v] Though a just man, yet not willing. SeeMatt.vii.n. 
E« ovv J/*sT ft zsovrjpo) ONTES. Gal. ii. 3. 'Aax' 4& Tiros— "EAXijt/ GN. 

GOSSET. 

Ibid. "A just man." 'Avr\p Zlxctiog. I believe we must turn the Greek 
into Hebrew, in order to find out its true signification; just as we trans- 
late Spenser into Latin to know what he means. 'Av^g Mxauag in the LXX 
is the rendering of 1DTT tMK in Isaiah Ivii. l ; that is, in English, a kind 
and compassionate man. Weston. 

Ibid. "A public example." Facere exemplum in illam. Vid. not. 
Gronov. in Ter. Adelphi. The LXX express the sense of Nahum iii. 6*, 
VTO by e , c e\s zs-apaSsjJ/xa," which we translate "for a gazing stock." 
Weston. 

20. i&»,] As this word is of frequent use in the Evangelists, I shall speak 
of it here, once for all. It is followed by something remarkable. Here it 
is manifestly from the Evangelist in his own person; and I believe that it 
was put in the same manner in many places, where it is now read as be- 
longing 



ST. MATTHEW, CHAPTER I. 45 

longing to some other speaker. So in Luke xxiii. 14, 15, in Pilate's speech 
to the Jews : Ye have brought this man to me as one that perverteth the 
people: and (ISe) /, having examined him, found no fault, &c. No, nor 
yet Herod : for I have sent you to him (aurot/ for sxsivov, see the various 
readings on Luke xxiii. 15), and (18a) nothing worthy of death hath been 
done by him. I apprehend that the word Mh was put in, in both places, 
not by Pilate himself (for he had no reason to be so emphatical), but by 
the Evangelist, or some Christian Reader, as a kind of N. B. to the 
Reader, to take notice that Jesus was acquitted of any crime both by Pilate 
and by Herod; and that \hs is as if he had said, Observe, Reader. The 
same may be remarked, and I believe it is true, in innumerable other pas- 
sages. Markland. 

21. "Thou shalt call his name Jesus;" i, e. the Virgin shall call — not 
Joseph. It is not to be collected from hence that our Saviour had no fa- 
ther, because the men, for the most part, named the child! The Angel in 
Genesis xvi. 11, bids Hagar call her child's name Ismael, which is enough 
to shew that the women might perform this office. The name Jesus, in 
Greek %(ol7\p, qui salutem reddit in Latin, because there is no single word 
to express it, is derived from the Hebrew, and neither from \<x<rio, sanabo, 
nor, according to Epiphanius, from NDtf, sanavit, in Syrian. Weston. 

22. 23. TSto be etaov yeyovev] Our Translators have thrown these two 
verses into a parenthesis, supposing them to be a remark of the Evangelist, 
whereas they are a continuation of the Angel's discourse to Joseph, as 
Chrysostom and others have observed. — At ver. 25 we read that Joseph 
knew not Mary in consequence of the Angel's prohibition. But where can 
you find such a prohibition in the Angel's address, unless the prophecy be 
a part of it? Dr. Parry's Genealogies of Jesus Christ explained, p. 9. — 
But they are the words, more probably, of the Evangelist, as in ch. xxi. 
4; and the word vj'/xwv, ver. 23, implies it. Markland. 

Ibid. Photius in Catena, p. 17, puts those two verses in parenthesi. 
Professor Heumann takes these to be the words of the Evangelist, and 
adds this as a reason — the Angel would have said, This will be done. Pro- 
fessor Schulz. 

23. h ya.<f\£i e%ei~\ ita Alex, xai xaXe<re<r<] Alex, xal xoCKt<reig, Heb. 
ftt*"p et vocabis; but grammatical analogy seems to require that it should 
be r?N"p et vocabit, as the Chaldee Paraphrase renders it. 

Ibid. 



46 CONJECTURES ON THE NEW TESTAMENT. 

Ibid. " His name shall be called Emmanuel." The Jews object, and 
say that his name was Jesus, and not Emmanuel, Wonderful, or Counsel- 
lor; but they might as well say that a sovereign prince, whose name was 
George, or William, could not be called Royal, or Serene Highness, or 
High Mightiness. Weston. 

25. Ka< 4x eyivaxrxsv clvttjv, ecog s stsxs] Allowing all that the Antients 
have said of the sense of the word la>£, how much safer would it be to con- 
nect it with CTagiAa§£, putting (xal hx sytvaxrxev aur^v) in a parenthesis? 
And took unto him his wife— till she had brought forth her son; and 
knew her not. xou for sed, as in Video ilium, et non modo. D. Heinsius. 



CHAPTER IL 

1. Befaeip tt)s 'Ishatag] As there were two Bethleems, one in the Tribe 
of Judah, the other in the Tribe of Zabulon, Josh. xix. 15, Judg. xii. 8, 
the writer would probably discriminate this by its Tribe, and for 'IsSaio? 
read 'Ie'Sa, as it is always described in the O. T. Judg. xvii. 7, xix. 1, 
Mic.v. 1, Hieron. ad Pammachium, Maldon. But as one Bethleem wag 
in Galilee, and Galilee is not reckoned a part of Judea (ch. iii. 5, xix. l), 
the two Bethleems might be afterwards distinguished by their respective 
countries. 

Ibid, payo* anro uvalohwv rsugeyevovlo] The Persians and other nations 
of the East were famous at this time for their knowledge in the liberal 
sciences, and especially Astronomy. Therefore anro avaio'hwv is perhaps to 
be joined with [uayoi, not with Tsra^syivovlo, the wise or learned men of the 
East, as <u cwro &so-<ra7<ovix^s 'Is&aToj, the Jews of Thessalonica, Acts xvii. 
13, oi oltto rrjs 'lrcLktag, Heb. xiii. 24, and Virg. pastor ah Amphryso. 
And at ver. 9, h t$ avaJoTof should perhaps be rendered which they saw 
at the rising of it. Hammond, D. Heinsius. This removes the diffi- 
culty of supposing the Magi took a journey of two years from Persia to 
Jerusalem on this occasion, as Epiphanius thought. 

[But Persia is not two years journey from Jerusalem. Mr. G. Ashby.] 

Ibid, 



ST. MATTHEW, CHAPTER II. 47 

Ibid. "Wise men;" that is, yiri primarii, non incantatores. Correct. 
Genesis xli. 8. "He called together all the first men of Egypt;" not the 
magicians, cnrt is the same as in the Arabic f*-ka -sL, nasi pars altior, 
item princeps populi. The magi were the principal men in the Persian 
government, and Cicero tells us that no one could be raised to the throne 
that had not been instructed by them. See Sir William Jones, Asiat. 
Comment, p. 16*5. Cic. de Divinat. p. 94. Ed. Dav. Weston. 

Ibid. "Wise men;" translate, "of the East, came to Jerusalem." Thus 
a$> 13X18 avdHo'Kwv is the version of Job i. 3. "And Job was great above 
all the men of the East." It is evident that these men did not come from 
Persia, but from a country much nearer, which produced their presents. 
The East comprehended not only Arabia, but Mesopotamia also, from 
whence came Balaam, who speaks of the star of Jacob. Num. xxiv. 17. 
The sign of the Son of Man. Matt. xxiv. 30. Weston. 

Ibid. 'lsgoo-oAw/xa] From an absurd etymology, deriving Jerusalem from 
Isgov SaXo/xftjv)oj, it is usually printed with an aspirate. It was built by 
Shem (who is supposed to be Melchisedeck) and called Salem, Gen. xiv. 
18, Ps. lxxvi. 2. Afterwards, the Jebusites being masters of it, it was 
called Jebus, or Efatny* Jebusalem, the Salem of the Jebusites. See 
Josh. xv. 8, xviii. 28, 1 Chron. xi. 4, collated with Judg. xix. 10, where 
the words which is Jerusalem have been added by a later hand. When 
David had made himself master of the fortress of Zion, it was called Je- 
rusalem, from o^ty ttflT* possessura est pacem hsec urbs, or cb& WV 
visuri sunt pacem incolae ejus. See Hyde, on Peritsol's Itinera 
Mundi, p. 18, and Bishop Clayton on Prophecy. Or rfoi) TT timete, 
i. e. terribilis est Salem, as Masson explains it, Hist. Crit. torn. III. 

p. 157. 

2. "We have seen his star in the East," that is, arise; thus Balaam, 
"A sceptre shall rise out of Israel." Weston. 

3. "Herod was troubled, and all Jerusalem with him." Josephus tells 
us that Herod was subject to be alarmed. In this case it was on account 
of certain prophecies and rumours which Tacitus says prevailed at that 
time, " Percrebuerat oriente toto vetus opinio ut eo tempore Judaea pro- 
fecti terris potirentur." See, in Suetonii Vespas. p. 946", the same words. 
Jerusalem also was troubled for the same reason that Herod was, for fear 
of change. The appearance of the meteor, comet, or blazing star, an- 
nounced 



48 CONJECTURES ON THE NEW TESTAMENT. 

nounced by the magi, had thrown them all into agitations, doubts, and 
perplexities — terruit urbes, terruit regem. Weston. 

Ibid. 'HgtJSijj — IraqoL-^y], xa» ro-a<ra 'IepoeroAujxa] There does not seem 
to be any reason why Jerusalem should be troubled at this news. Herod 
indeed had reason to be troubled, that this person should be born with the 
title of King of the Jews. There seems, therefore, to be a double signifi- 
cation, or syllepsis, in the word \ra.payht\. As it relates to Herod, it may 
signify he was troubled, or disturbed; as to the city of Jerusalem, it was 
put into a commotion (so-sjVQrj, xxi. 8), as people are at the news of any 
extraordinary occurrences,. IIa<ra 'Iego<roAy/xa, sc. oto'x»j: because Matthew, 
elsewhere, always uses 'l£§o<roAyju.a in the plural number and neuter gen- 
der. He might have written rowa 'IspecaT^jx, as xxiii. 37. But, even 
then, z3-o'x»£ I suppose must have been understood. Ha«ra for 0X15, which 
is frequent, h rjj Kowrepvae/x, Luke iv. 23, Gal. iv. 25. Markland. 

6". BsOXss/x, yr\ 'Ia'Sa] As Bethleem was not the name of a country, 
perhaps read THS or TH£ Te'Sa, viz. 4>tA*fc being understood. The like 
error occurs in Ximenes's edition of the LXX, Ruth i. 2. Or, yij being 
omitted, read BsQxeep 'Is'Sa. Drus. Par. Sacr. Ti) le'Sa is the portion of 
land allotted to the Tribe of Judah, as yq Za&sXaw and yij Ne$9aXs»/x, ch. 
iv. 15. This adjunct is, by synecdoche, likewise ascribed to cities, as yij 
XoSopov, x. 15, xi. 24. Virg. iEn. xi. qua concidit Ilia tellus. Grotius. 
See more in Kuster on Aristoph. Thesmoph. 115; Cuper, Miscell. Obs. ii. 
ch. 11; Meyric. in Tryphiodor. ver. 903 of the English; Markland on 
Euripid. Supplic. ver. 1. 

Further, it is BsQ^eqx — 'Etppada in Micah v. 2; which is the same with 
BeQxeejx 'Ie'Sa of the Evangelist, as appears from Ruth i. 2, Ephrathites 
out of Bethlehem- Judah. But in the Prophet it is otnog 'E<£ga0a, or tS 
'E4>pa0a; which seems designed as an interpretation of BedXeeju., denoting 
otxos aols: but, that not being suitable to 'E<£pa9a, which is ubertas, it 
was changed, and the last syllable of agle still left. Accordingly, Epipha- 
nius tells us of another reading, Kola tol aKka. avHfpaQa,, Ka« <ru, Bsfoeejw., 
v%i eXa^iVbj Iv rug vJysfjioVjv le'Sa, where no mention is made of olxog 
'E<J>gaQa. Drus. Par. Sacr. 

Ibid. BgQtosjx., yr\ 'Ie'&a] Codex Montfortianus reads really rrjg le'Sa. 

Professor Schulz. 
Ibid. 



ST. MATTHEW, CHAPTER II. 49 

Ibid. eiSapos IXa^Vfy sT\ In Mich. v. 2, according to the LXX, 
c7^iFoo r los el tS stvai Iv yj'hiu.a-iv 'Ie'Sa; which should be read in the Prophet 
with an interrogation, that it may correspond in sense with the Evangelist. 
So Acts vii. 50, «';£< *j X-h F- 8 ttoirjos raora zsolv\<x; which, in the Hebrew, 
is, all these things hath mine hand made, Isai. lxvi. 2, Drus. Par. Sacr. — 
Bishop Pearce agrees with this conjecture; and observes that Grotius, 
Olearius, and others, have been beforehand with him in easing the diffi- 
culty after the same method. J. N. — Perhaps the negative particle was in- 
advertently dropt; for Origen reads sx oXiyocflos, contr. Cels. And Cod. 
Barb, has (j.r\ 6hiyocflo£. Tertullian adv. Jud. sect. 13, non minima. Cy- 
prian adv. Jud. lib. ii. sect. 12, non exigua. From whence it appears, 
that the particle ab being dropt from the Hebrew, the Greek was after- 
wards altered to it. See Dr. Owen, Enquiry into the present State of the 
LXX, p. 51. 

Ibid. Olearius de Stilo N. T. p. 48, defends the reading of the Barber. 
MS. p) oXiyodlog. Professor Schulz. 

6. " Shall rule," literally " shall feed," because no people, no army, no 
flock, can be ruled that is not fed. Thus Homer's shepherd of the people, 
and thus our Saviour, " Feed my sheep;'' that is, rule my flock. Weston. 

7. " Enquired of them diligently." This is not exactly right ; trans- 
late, "informed himself accurately." Necessity, says Xenophon, has 
taught us, il xa) "htav axpiGsv raura." Psed. 1, " hsec probe callere." It is : 
very possible to enquire diligently without finding. Weston. 

a. "And lo!" The lo here is of great importance; it is no small thing 
we are bid to look at, nothing less than the re-appearance of the star, and 
the Divine Agency made visible. Thus ecce in Virgil is used on great 
occasions, and with uncommon force and singular beauty, as when it 
points out to us Pantheus the priest of Apollo in the midst of the battle, 
escaping from the enemy with all his gods in his hand, and crying, that 
all was lost. 

Ecce autem telis Pantheus — 

Venit summa dies, & ineluctabile tempus 
Dardaniae. JEn. ii. 319. Weston. 

Ibid. "Till it came and stood." It was by some such appearance as 
this that Abraham saw the place afar off" where he was to sacrifice his son 
on one of the mountains of Moriah, — de ccelo lapsa per umbram stelta 

H facem 



50 CONJECTURES ON THE NEW TESTAMENT. 

facem ducens multa cum luce cucurrit; consult Homer 8. ver. 75, and 
compare Virgil's " Signantemque vias," ZEn. ii. 6*05, with Apollonius's 
"SreXXso-Qaj Tr\vft oT/xov." WESTON. 

10. " 'E%apri(ra.v ^apav p.syaATjv er^o'Spa." This is Hebrew to the last 
word, TKD, <nf>od>ga. In Greek the abverb is not added. See Georgi Vin- 
dicias N. T. ab Ebraismis, p. 200. Here is one of the places which he 
could not vindicate. Weston. 

11. e\g rrjv olx/av] This could not be said of a stable: it was after the 
shepherds had seen him in the manger, Luke ii. 16. Markland. — Olxla 
may denote any kind of habitation (a hut, hovel, stable, &c.) where a per- 
son lodges. Dr. Owen. 

Ibid. TO-gooTj'vsJxav aura) Sa»§a] This expression occurs seven times more 
in the N. T. and is constantly used in a religious sense, of offerings to 
God. Markland. 

Ibid. "Opened their treasures;" that is, the repositories in which their 
treasures were kept. Plutarch in Solon says, " kxeTisvtrev aurtp ts$ ^rj(raupsg 
avoifcai rcHv xp7][j.aTwv" "to open the chests." Chests you will find to be 
the translation of Ezekiel xxvii. 24; where see Michaelis's note on the 
word ^nj, called, in Esther iii. Q, treasuries. The Arabic version is "and 
they opened their chests, or boxes." Weston. 

12. "And being warned of God." This is the meaning of p^vj^alir- 
Bivlss without uVo 0sS, which is not here. See Heb. viii. 5, and Luke ii. 
26. Weston. 

Ibid. "Another way;" that is, they did not go home again through 
Jericho, where Herod resided. Weston. 

13. to z&qlioIov xou ttjv [Lrjlspot. aur§] Not thy son and his mother; for 
Joseph is never called the father of Jesus, as Mary is his mother. See 
upon Luke ii. 48. Markland. 

Ibid. " Into Egypt." Egypt was a Roman province, and the nearest 
to Bethlehem, at the distance of some few days' journey. Many Jewish 
families were settled there, and learned men who understood Greek, and 
«poke it, and read the Hebrew Scriptures in that language. Weston. 

15. 'Ef AjyuVle \xoCKb(tql rov vlov [x&~] In the LXX, Hos. ii. 1, [xsl zxahsvu. 
TA TEKNA ATTOT, by an error perhaps in the librarians, or a wilful 
corruption of the Jews, in perverting a prophecy that must relate to one 
person. Isaac Vossius, LXX interpr. ch. xxiv. It is a very easy change, 

by 



ST. MATTHEW, CHAPTER II. 51 

by whatever means; van'? which they read, for *)±>. N. B. The Greek 
Commentators refer not to Hosea, but to Numbers xxiii. 22. See Theod. 
Heracl. in Cat. Gr. in Matt. Dr. Owen. — But the Jews, who acknow- 
ledge ^2b to be the true text, yet explain it in conformity with the 
present Septuagint. Targ. in loc. A shrewd sign that the people, who 
thus explained the Hebrew, had a hand in corrupting the Greek. 

Ibid. " Out of Egypt have I called my son." These words belong to a 
passage of Hosea, xi. 1, as divided in the Septuagint, the Syriac, and the 
Arabic. " In the morning the King of Jsrael had been utterly cut off 
when he was a child; but I loved him, and out of Egypt I called my son." 
Here is a fair and connected version of the Hebrew with the authority of 
the Syriac, to say nothing of Woide's Coptic MSS. What can be more 
apposite to the place in question than the passage from Hosea; and, 
whatever Julian and the Remonstrants may urge, they can by no means 
shew from hence that St. Matthew did not write his two first chapters. 
As God called his first-born, and his anointed Israel out of Egypt, so 
called he his only begotten, and his Christ from the same place, Weston. 

16. avslXs vravlag rsg craioac] The truth of this history has been ques- 
tioned, because Josephus takes no notice of it. One would think there 
might be more reason for Josephus's omitting it than for Matthew's forging 
it. For xaiwlipay, in the same verse, see Callimach. Hymn, in Cerer. ver. 
131. Markxand. . 

Ibid. "From two years old and under." The testimony of Macrobius 
to the murder of the infants " infra bimatum" is so exact that it is not 
easy to reject it, because some have said that it comes too late at the close 
of the fourth century to be in point. But, with submission, Macrobius is 
not the first who has mentioned, or alluded to, the cruelty of Herod, or 
the age of the children. This last particular carries with it an air of truth 
which cannot well be doubted. Josephus indeed says nothing of the mat- 
ter; but his silence, for which perhaps a good reason may be given, is by 
no means fatal to the existence of the fact. Justin Martyr, Irenaeus, Ori- 
gen, and others, report the thing in general terms, that Herod ordered all 
the children in Bethlehem to be massacred. After these, and other Chris- 
tian authors, comes Macrobius, who tells the story in the words of St. 
Matthew; and shall we doubt him merely because he is more exact than 

H2 the 



52 CONJECTURES ON THE NEW TESTAMENT. 

the rest, and agrees better with the original ? Add to this, that he, as a 
Heathen, had no interest in the business, and was not concerned, as the 
Christians were, in the truth of the fact; but by alluding to it he shews that 
the story was generally known in his time, and become proverbial. As it 
does not appear from history that Herod had any infant son when the 
children were murdered, and as it is computed that the slaughter was 
made nearly about the time of Herod's putting to death his two sons, 
Aristobulus and Alexander, it may fairly be supposed that it was on this 
occasion that Augustus said "Melius est Herodis porcum esse quam 
filmm," and not on the death of the innocents, to which Macrobius by 
mistake has applied it. See Lardner's Credibility, b. II. c. ii. p. 435, ed. 
1730, and Steph. Byzant. p. 450. — "It is better to be Herod's hog than 
his son," has the same turn as the famous saying of Diogenes of the 
people of Megara, who took more care of their sheep than their children: 
" It is better to be a ram of a Megarean than a son." Auo-»1eAsV)s§oi/ l<f\i 
"Msfapsws bIvoli xpiov j) vlov. Weston. 

18. rexvu auTTfi' xou sx ^'OsXs tn-agaxXvjQ^vaj, on, &c.]j TYa^attKr^^ai on 
is not said in Greek, but ln\, as 2 Kings xiii. 39. Before on is to be un- 
derstood Tviy&a-a., as in Lament, iii. 41, 42. Eurip. Phoeniss. 1741 ; which 
is expressed Gen. xxvii. 35, thus: ax ybeXs TsapoixtyQijmi' \\iysr-a] "On — 
Bos, Exerc. Phil, in N. T. Or connect in construction x^euWa — on, 
bewailing her children, — because they were not. Horn berg. Parerga 
Sacra. 

Ibid. " In Rama." Strange objections have been made to the quotation 
from the Prophet Jeremiah, and great fault found with the geography of 
it; but all to no purpose. All that the Evangelist means by "Then was 
fulfilled" is a comparison of the scene of Rachel lamenting her children 
carried away captive, with the lamentation of the mothers of Bethlehem 
over their murdered infants. The words of Jeremiah are no prophecy of 
what was to happen to the children of Bethlehem, but merely narrative of 
what befell the mothers of Rama. The woe and sorrow expressed on both 
occasions are the only objects of comparison, and the ex e;<ri applies as well 
to the absent captives as to the murdered infants. Weston. 

23. ottcos CTXvjgwG^, &c] This is a marginal note of some cabbalistical 
annotator: For where is it said, that the Messiah should be called a Naza- 
rene ? Upton, Crit. Obs. on Shakspeare. — In Judges xiii. 5, it is said, that 

the 



ST. MATTHEW, CHAPTER II. 53 

the child [Sampson] shall he a Nazarite, Na£aca7o£. [N.B. The book of 
Judges was in St. Jerom's time numbered among the Prophets. Dr. 
Owen.] — This St. Matthew applies to Jesus. By the word Nagwpouog 
two things seem to be signified, viz. that he was such a one, not only 
as he was separated for a divine work, but as he was likewise educated 
at Nazareth, which place seems to have been so called because it was 
separated from other towns, and the peculiar residence of the Nazarenes. 
Bp. Pearce. — Heumann thinks that the passage Judic. xiii. 5, is applied 
to the Messias. Professor Schulz. 

Ibid. Na^copaTop xXij0ijVs]a»] He was remarkably so called in the title 
set over his head at his crucifixion, 'Ir^Ss 6 'Na.fopa.'iog, John xix. 19, 
which was designed by Pilate in derision both of Jesus and of the Jews, 
whose king came from so infamous a place as Nazareth. See ver. 22 of 
that chapter of St. John, where, by Pilate's answer, What I have writ- 
ten, I have written (i. e. and will not alter it), and by the Evangelist's 
laying a stress upon that circumstance, This title then read many of the 
Jews, as appealing to so many witnesses ; John seems to hint, that Pilate, 
in writing that title in these words, Jesus the Nazarene, had done some- 
thing more than he was aware of. Peter, when he cured the lame man, 
Acts iii. perhaps might allude to this title: in the name of Jesus (tS Na- 
fopa-ls) the Nazarene, arise and walk : as if he had said, In the nayne of 
that Jesus who was crucified, with the reproachful title of b Na^ajpaioj 
placed over him, arise and walk. See ver. 13, 14, 15, and ch. iv. 10, 
especially ch. xxii. 8 ; though I know that the epithet Na^eopaToj is used 
sometimes where there can be no such allusion. Tertullian adv. Marcian, 
lib. iv. 8, gives another reason why he was called a Nazarene. Mark- 
land. — Had this passage been translated (which it would very well have 
borne), "that he shall be of Nazareth," a variety of fruitless conjecture 
and refined criticism might have been spared. The word xAij0ijVs7ai is 
often used to signify being merely, as in Sophocles, where Philoctetes 
addresses Neoptolemus, ver. 230 : 

'AXX' o«f)iVavj6£ avtipot Zvalrivov, jxovov 
"Kor^ov toSe xa$j?vov xaXe' 4 aevov, 

Here xaXa/xevov cannot be translated called. Since all the fevangelists 

agree 



54 CONJECTURES ON THE NEW TESTAMENT. 

agree in saying that Jesus was of Nazareth, it is more probable that the 
prophecy to which St. Matthew alludes has been lost in passing through 
the Jews, than that the passage should be an interpolation of the Cabba- 
lists. Weston. 



CHAPTER III. 

1. 'Ev os tou$ r; jul soa.is'} It appears from Epiphanius, Haer. 2Q, that the 
Ebionites' copy of St. Matthew had nothing of the two first chapters, but 
began, at the third, with the Baptism of John [as Luke's also did]. If 
credit might be given to those Hebrew copies, the greatest difficulty that 
is in any of the Books of the N.T. Would be removed. And it is plain 
that St. Mark (who, in all other places, follows the method of St. Mat- 
thew) begins with St. John's Baptism. And so does St. John, after a 
short account of our Saviour's divine nature. Wall's Critical Notes, p. 4. — 
[See a Free Enquiry into the Authenticity of the First and Second 
Chapters of St. Matthew's Gospel, London, 1771, 8vo; Dr. Velthusen's 
Authenticity of the First and Second Chapters of St. Matthew's Gospel 
Vindicated, London, 177 1, Svo; and Michaelis's Orientale Bibliotheque, 
vol. I. pp. 53 and 107. Professor Schulz.] 

Ibid. "In those days ;" that is, when our Saviour began to enter on his 
ministry. "In those days" is a Roman form of speaking as well as an 
Oriental. Weston. 

Ibid. K.y$v<r<rcov] Translate "crying with a loud voice." Krjguf pate 
spQxovog s<fli. Xen. Hellen. Weston. 

Ibid. "Wilderness of Judea;" where John was born and bred. Thus 
our Saviour began to preach first in Galilee, his native place. The plains 
of the tribe of Juda were at first a wilderness,, see Judges i. 16*; but after- 
wards had both inhabitants and cities, and at all times, when most uncul- 
tivated, served for the feeding of cattle. Weston. 

2. "The kingdom of heaven;" that is, the kingdom of the God of 

heaven upon earth, Dan. ii. Weston. , 

3. 5 



ST. MATTHEW, CHAPTER III. 55 

3. pWfisig vn-o 'He-aU ts zsrptxpyra] Read wVo tS zspo^rs, the name 
being added. Hieron. 

Ibid. " Esaias." St. Matthew accommodates the words of the Prophet 
concerning the return of the Jews from the Babylonish captivity to the 
advent of Christ. Weston. 

3, 4. Our o§ yap, &c] These two verses should be put in a parenthesis, 
the fifth beino- connected with the second. In these two the Evangelist 
informs the Reader, separately from the thread of history, who this John 
was, and the manner of his life. In the fourth verse, I would point, Aurog 
he, b 'Icodvvris, elye, &c. But he, namely John, had, &c. to distinguish 
Autos from Isaiah, who was the last mentioned. Markland. 

4. otxplhg} Epiphanius, Hist. xxx. observes, the Nazareans in their 
Gospel read eyxqlheg, wafers made of honey, Exod. xvi. 31, Numb. xi. 8. 
Isidore of Pelusium, 1. i. ep. 132, understands axpifcg to mean the tops of 
trees, which are called axpipoveg. Bucer reads xapties, squils, a sea-fi>h, 
forbidden by the law, and which could not live in the river Jordan. H. 
Steph. ayja&ss, wild pears. — But that locusts dried were used for food in 
the East, see Plin. lib. vii. c. 30, Strabo, Dioscorides, and others; parti- 
larly Mr. Harmer's Observations on Scripture, vol.1, p. 297. J.N. — 
D>f?ty should be rendered axolhs, locustoe, Exod. xvi. 13, Numb. xi. 31, 
and elsewhere. And the Book of Wisdom, xvi. 2, says it was meat of a 
strange taste, but of an ugly sight; which agrees not with quails, but 
very well with locusts. See Bp. Clayton's Chronology, p. 375, and Shaw's 
Travels, p. 1S9, 4to. Bowyer. — [Of the dried locust see also Hasselquist's 
Journey to Palestina, pp. 226, 252, 452, 56*3, Shaw's Journey, &c. Ar- 
vieux' Journey, part II. p. 206". As for eyxplheg, Athenaeus mentions 
them, 1. xiv. Prof. Schulz.] 

Ibid. "Camel's hair." This clothing was of common use in the deserts. 
Rauwolf says he wore it in his travels in this country. Locusts too were 
the common food, and wild honey, that is, honey from the tree, such as 
Jonathan dipped the end of his rod in, not as it is translated, the honey- 
comb, but the honey of the wood, Sam. xiv. 27. See Hasselquist de 
Gryllo Arabico, La Sauterelle d'Arabie, qu'on y mange, vol. ii. p. 55; and 
in Josephus's Life, Banus is said to have lived in a wilderness on food, 
"rqofyrj avo-cy.dltos fyuopivrj." See also Le Voyage de Hierusalem en 16*00, 
p. 304, par Castela, a Bourdeaux, 1703. Weston. 

6. "And 



56 CONJECTURES ON THE NEW TESTAMENT. 

6. "And were baptized." The ceremony of baptism, or of being 
sprinkled with fresh or salt water, for the sake of purification, at the en- 
trance upon any holy office, was well known, and practised by the most 
antient people from the aera perhaps of the Deluge down to the Greeks 
and Romans. Hence the expressions /3«7t1jo-ov crsaolav slg %aha<r<rav, a^ifsi 
og«1j zscgtf>f>ot.w£ as. Weston. 

Ibid. Confessing or acknowledging their sins. See Psalm xxxii. 5. 
Confessing, that is, exposing their past conduct, or "shewing their deeds." 
Acts xix. 18. Weston. 

7. %a$ti$xGua)v] Read Xa^sxaiwv, as Sadoc is written 2 Sam. viii. 17, 
from whom this sect is derived. Drusius. 

Ibid. £7rt to |3a/r)io-jxa auYS, means the same with St. Luke's /3oMr7t<r0i}Vat 
oV auVoj, ch. iii. 7; or, at full, evexa. rS fia.7flKrQrjvai, &c. Xenophon has the 
like expression: or* l-rri tSto 'ip%ovla.i, quod hujus rei causa venerunt. Cy- 
rop. lib. i. p. 7, ed. Hutch. 8vo. Dr. Owen. 

Ibid. "Pharisees and Sadducees." These were two different sects which 
had arisen a long time before Christ, and most probably after the return 
from captivity. Alexander, about eighty years before the coming of our 
Lord, declared in favour of the Sadducees against the Pharisees. The 
royal power, during the shock of the two parties, was transferred from the 
Maccabees to the Herods who were foreigners. The Pharisees prided 
themselves on their abundant sanctity, and the straitness of their sect, and 
drew after them the women and the crowd. The Sadducees were the 
Epicureans of the day, and attached to them the court and the nobles. 
With the Pharisees the soul was immortal; but the Sadducees would not 
allow that it survived the body, and denied that it was everlasting. "^y^% 
SjafAov^v avajpso-i." Joseph, b. ii. s. 14, de Bell. Jud. Weston. 

Ibid. " Generation of vipers." Translate, " offspring of vipers." Thus 
Euripides in Ion, ver. 126*2: 

" Oiov e^iSvav rjfi tywras" Weston. 

Ibid, rig o7rgo"sjf sv up] The Vulg. demonstravit, who seem to have 
read am&Ei%ev. Beza. Perhaps u7ro&et£ei, who will warn you to Jlee, as 
some Latin copies read demonstrabit, and as the same sentence is ex- 
pressed in the future, xxiii. S3- Maldonat, who shews here too great a 
deference to the Vulgate. — John asks the reason of their coming: That 
reason then must have already operated. — o'pv was spoken and should be 

read 



ST. MATTHEW, CHAPTER III. 57 

read with an emphasis, who hath shewed to you to flee, &c. He speaks 
. this in a surprise, to see persons of such characters, men of pleasure 
(Sadducees), and formal hypocrites (Pharisees), confessing their sins, 
and declaring their repentance. This severe reception was suitable to the 
character of John the Baptist. Markland. 

Ibid. " Warned you." Rather, " who has shewn you how to flee." 
" Neque tarn acris est acies hominum naturis & ingeniis, ut res tantas nisi 
monstratas quisquam possit videre; neque tanta est in rebus obscuritas, ut 
penitus acri vir ingenio non cernat, si modo aspexerit." Cicero. Weston. 
Ibid. "From the wrath to come;" that is, upon the nation in your 
time, for now the blow is ready to be struck, and the axe is laid to the 
root. Weston. 

9. "Abraham." There is a tradition in the Jerusalem Thalmud, that 
Abraham is seated at the gates of Hell, and will not suffer any of his sons 
to enter therein. Wetsten. in N.T. p. 26*4. Weston. 

10. "H^ hs xa.) 7] a^lvrj] Vulg. Jam enim, who read, as Erasmus does, 
yap for Is, contrary to all the MSS. Beza. The Vulgate ill omits xa). 
y H8»j 8s xa) to'Ss rjxsa-a. Herod, ix. 94. See more in Wetstein. 

Ibid. "H§7) 8s xa) ij a^lvrf] See Raphel. Annot. ex Arrian. ad h. 1. 

Professor Schulz. 
Ibid. lxxo7f\s\ai] cut off, or down; which way of writing is very com- 
mon. Markland. 

11. 8 ex e»/xt Ixavog to. t>7ro8*)f/,aIa $u.<f\A(ra.i\ 0a<rla<ra», to take away 
(Diog. Laert. Zeum. p. 373, ed. Meibom.), after having pulled them off; 
that is, whose slave I am not worthy to be; this being the office of slaves 
among the An tients. The natural order was, first, to loose the straps; 
then, to pull off the shoes; and, lastly, to carry them away, $a<f\a<rai; 
which particulars it would have been unnecessary to mention, had not the 
other Evangelists made use of the first part only, XuVa» rlv \\tAv\a ; St. 
Matthew, the last; and others the second. See Terence, Heautontim. 
act I. 1, Lucian. in Herodot. p. 574, ed. Genev. Sueton. Vitel. c. 2. 
Markland. 

Ibid. "Mightier than I, whose shoes," &c. ; that is, perform the meanest 
office, to carry his shoes, the office of a slave. " Et soleas poscit." Hor. 
Bishop Usher, who preached Selden's funeral sermon, said, " he was not 
worthy to carry his books." Weston. 

1 Ibid. 



58 CONJECTURES ON THE NEW TESTAMENT. 

Ibid. "With fire." I baptize with water, he with fire. As fire is more 
efficacious than water, so is he mightier than I. " Quod aqua elui non 
potest, igne exuritur." The lustral water for the purpose of purification 
at the doors of the Grecian temples was called Xepv^, that is, water in 
which a burning torch taken from the altar had been dipped. See Athe- 
naeus, p. 409, who quotes Hercules furens for this ceremony. Thus all 
who entered the Temple were baptized with water and with fire. 
M.i'X'hwv Se SctAov X Si P l ^ £| f '$ $>£p siV 
Eig xh v & <4' ^a\|/£*ev Euripides, ver. 928. 

The Scholiast on Aristophanes gives a reason for dipping the burning 
torch, or for baptizing the water with fire. " Ka9ap]»xov ytxq zsdvlcov to 
73-op." Aristoph. Ei. ver. 959. Weston. 

lo\ ave€y euQuj octto ts u$<£log- xa\ »8e] Let Kai Ms begin a new sentence, 
that aura), which follows, may the more plainly relate to John : And lo, 
the heavens were opened unto him [John]. See John i. 32, 33. Beza. — 
Though aoTui does relate to John, xoti Ms should refer to what precedes: 
And Jesus being baptized was just gone up out of the water, when lo 
the heavens were opened unto him. euQvg not denoting the quickness of 
Christ's coming out of the water, but the immediate opening of the hea- 
vens afterwards. Grotius. subbg — xou like » <pQai/co — -xtxi, simul ac — sta- 
tim. of which see Markland, on Eurip. Supplic. 121 7. 

Ibid. "And lighting upon him;" that is, upon himself. Thus in St. 
Luke you have gluts with a lene, where you would look for an aspirate; 
and in Corinthians also, ep. I. c. vii. 37, Luke xii. 27; but, if these places 
be objected to, you have the authority of at least one good MS. of St. 
Germain's, and one good version, the Syriac, for the aspirate, which 
makes the sense to be unequivocally confined to our Saviour, who saw, &c. 
St. John tells us, that he saw the Spirit of God descending, and lighting 
upon Jesus; but it does not follow from hence that others did not see it 
as well as himself, according to St. Matthew, and his epitomiser St. Mark.. 
Weston. 

Ibid. "Like a dove," not like a bird, ogviQi soixmg, in its manner of de- 
scent, but in its bodily form. Luke iii. Weston. 

17. Ourog e<fliv 6 uiog y.s, aya.7rylog, Iv <o euSo«>j<ra] This pointing makes 
the sense more distinct, and the articles are very emphatical: This is that 
son of mine, that beloved son, &c, Markland. 

CHAPTER 



ST. MATTHEW, CHAPTER IV. 59 



CHAPTETA IV. 



1. "Led up of the Spirit;" that is, carried away by an impulse of the 
Spirit. Of is by, and sometimes from, as in the Liturgy, "O God the 
Father of Heaven," means, O God the Father from Heaven, have mercy 
upon us. Led is an improper translation, and is hardly defensible. Ju- 
piter is said, in Euripides, to have snatched Bacchus from the lightning, 
and to have carried him up to heaven — e\g r oAujxttov fipstyos ctvriyaFsv viov. 
Bacchae, ver. 289. — Acts viii. $9, ^pxaare, snatched, seized Philip. 
Weston. 

Ibid. Tors] It does not follow from this word that Jesus went into the 
wilderness immediately, after his baptism. See John i. 35, 44, ii. 1, where 
there is an account of the transactions of three days immediately following 
his baptism. Markland. 

4. £7rl vsa.vh pyftotli s;«rogs«oju,st/a> Sta cflopalog @se] i. e. by any thing 
which God shall appoint. Qu. concerning the Greek 6X7rof>svo[j.svui AIA 
2TOMATOS 0sS. See on Luke iv. 30. It is the version of the LXX. 
Deut. viii. 3. See v. 7, there, xxiii. 23. This phraseology is from Alex- 
andria, not from Athens. So again, BownAsTa)!/ T. iv. 33. Markland. — 
But in this last place the Complutensian edition has ex, and not S«a. 
Dr. Owen. 

5. EragaAa/x£avei] Not tdketh him up; rather, takeih him along with 
him. Gosset. 

Ibid. "On a pinnacle of the Temple;" rather, on the roof; rar7egu/e$ 
<rxeVai. Hesych. Vid. Ps. xvii. 8, h trxsVv), &c. There is a passage in 
Euripides, Ion. ver. 166, where Brodaeus, "waga ts nfliqufag" a-xiirag, 
interpretatur. Scaliger autem satis cum ingenio waga/jr vfiiqxtFag, confer 
alio alas; sed vera lectio est, ni fallor egregie, IIagi« Tsfleqvfagj alas laxa. 
Cf. Aristoph. Vide notam Jodrelli in locum, vol. i. p. 253, & farir. Ver. 438. 
'A«/r]g ot rfiiwg Xa&i. reg Se fyieg IIAPIEI. 
Homo iste lubens acceperit : elaxa jam rudentes. Weston. 

1 2 6. 



60 CONJECTURES ON THE NEW TESTAMENT. 

6. * * xoli \ir\ yziQuiv agoutrj <re] ^Before xou we put asterisks, to signify 
something is omitted, which Luke in part supplies, row ^ia<puXa^at as. 
And after xou read 'JEttI, &c. with a capital, as the beginning of a new ci- 
tation. Drus. Par. Sacr. 

7. "E4»j — 'lr)<rovg- IlaTus/ ye/gow^ai] i. e. On the other hand it is 
■written, or, In another place, as John xii. 39. Markland. — Or,"EcJ»j 6 
'I75COU.J Tsakw Tirtaouflai, Jesus again said. Theophyl. ed. Complut, 
Erasm. Colinaeus, Saxon. Vers. Knatchbull. 

13. og/ojj Za&jXoW] 6%loig, the mountains of Zabulon. Curcellaeus. 

15. F^ ZaSs^cvv xou yi\ Ns<f>QaXsjjx, o'Sov $0Lha.<r<rr\s\ This from Isai. ix. 
1, 2; where the LXX is greatly corrupted. The clause which begins ch. 
ix. of Isaiah should conclude ch.viii. Then should begin ch. ix. thus: As 
at the first he made contemptible the land of Zabulon and the land of 
Naphthali, so afterwards he shall make them glorious, even the way of 
the sea by Jordan, Galilee of the Gentiles. So stand the words of Isaiah, 
according to the Hebrew. Mede, Disc. XXV. p. 101. — As the Evangelist 
purposely omits all that precedes yrj ZaS&'ktoV xa) yr\ Ns$>9aAe)/x, so, as if 
he had added [£fc], he omits what follows those words till he comes to 
bbov 9-aXa(TG"»}£, citing only what he thought the leading words, which 
should be denoted by a small line — Tij Za^skwv xou yff Ne4>0aXs*|ut, — 6oov 
9-aXa<rG-7]£. D. Heins. Exerc. Sacr. 

Ibid. Ne<J>0aAs»/x] Rather Ns<£>9a?\.st, as in the Hebrew it is always 
written: So Siloa, for Siloam; ualess custom, perhaps, had introduced 
this way of writing. Drus. Par. Sacr. 

Ibid. Ya'hikaia. rdiv lOvaJv] Some read Tzriqav tou 'looddvs TaXtXa/a. ToSu 
eSvaJv 7iao$ 6 xad^svog sv (rxorsi, sltiev, &c. The People of the Gentiles, 
which sit in darkness. Camerarius. 

16. "The people which sat in darkness." Sat, remained, abode, was 
immersed. See Xenoph. vol. v. c. 13. ". 'Eviau]ov xaQrjjwivw ai/6ga)Va)'" 
and Aristophanes's fine line in his Irene, 

'H raro?U£ yaq coxoKutra, xav <p68<p KA0HMENH. 
Horn. II. B. v. 255, r H<raj ovsiolgcov, you sit abusing; that is, you go on to 
abuse. Weston. 

23. votrov — [xaT^axlavj NoVo^ is a disease of some standing; pxXa*/a, 
an indisposition, or temporary disorder of the body, x, 1 ; in which places 
our version is not distinct enough. Markland. 

24. Kal 



ST. MATTHEW, CHAPTER IV. 61 

24. Kou cttrijxflsv ij axo^ aoVou £«$ oXrjt/ ttjv Sugj'av] It follows, and ^ey 
brought him all the sick; not the people of Syria brought, but those of 
the parts where Jesus was, those among whom he healed zsaxrav ^u\axia.v 
h tco Aaa), every disease among the people [of the Jews]. The fame 
of this went abroad over Syria, which therefore should be in a paren- 
thesis, being not part of what goes before, or follows after. Markland. — 
Rather without a parenthesis, as it appears, from ver. 25, that great 
multitudes followed him from Decapolis, which was a part of Syria. 
Dr. Owen. 

Ibid. xaxwg s^ovlotg, xsoixllkaig vo<raig xou fioxravoig (ruus^o{j.iv8g] In some 
MSS. it is connected xaxvbg syavlag zsoixfaoug vocroig, xou fiouravoig <rvvs^oy.i- 
vsg. WeTSTEIN. 

Ibid. " Possessed with devils." Josephus gives us an account of a dis- 
possession which, he says, he saw performed before Vespasian. Ant. lib. 
viii. cap. 2. It is remarkable, that the cure of these possessions should be 
the same in Josephus' time as at this day in the Hebrides. The cure was 
wrought by a certain root inclosed under the seal of a ring. In the He- 
brides St. John's wort, called fuga daemonum, is quilted in the cape of the 
coat. See Martin's Western Islands. See Adler on the Syriac Versions, 
p. 150. Weston. 

25. xou TTTepav tou 'loohavouj In Mark x. 1, 8<a TOT xskqav tov 'IogSavou. 
And the Vulg. de trans Jordanem. Probably he read here, AnO wsgav, 
or onro TOT CT£§av. Markland. 

Ibid. " From beyond Jordan." Trans Alpes venio, I come from the 
other side of the Alps. Vid. Psalm lxxviii. 70. Vulgat. " de gregibus 
ovium: de post foetantes accepit eum." Vide Florum, lib. ii. cap. 3, de 
sub Alpibus, de sub ipsis Italise faucibus. De par le Roi, French., 
Weston.. 



CHAPTER 



62 CONJECTURES ON THE NEW TESTAMENT 



CHAPTER V. 



1. Christ went up into a mountain, as Moses had done before him, to 
lay down the law of the Gospel. We learn from his discourse that humi- 
lity and acquiescence in evils "quibus nati sumus ferundis," is the basis of 
happiness not only in a future life but in this. It is incumbent on every 
man to do something, "Fodere, aut arare, aut aliquid ferre denique;" but 
the grand point is to know what to do in order to arrive at the knowledge 
of the boundaries of good and evil, and to chuse the one, and refuse the 
other. To this point three hundred sects of philosophers have taught as 
many different ways; but to us one alone is fully sufficient — 

" Semita certe 
Tranquillse quae per Christum patet unica vitae." Juv. 

The chief business of a Christian is to pass quietly through this life to a 
better. Weston. 

3. "Blessed are the poor in spirit:" rather, Happy, &c. Blessed is 
l*.a.KctpT7)s; happy, fiMwpttis- The poor in spirit are those who have the 
spirit of poverty, who love poverty, and bear it, who are poor and pa- 
tient; for there is no obstacle to their becoming Christians. Weston. 

5, 6. These two verses should take place of each other. After the meek, 
naturally follows the merciful. Piscator. — Or rather the fifth verse should 
come before the fourth, as in the Camb. MS. the Latin Version, Clem. 
Alex. Strom, iv. p. 356", Orig. in Matt. xxi. 3, and others; see Wetstein; 
and as the antithesis seems to require between the poor in spirit, whose is 
the kingdom of heaven, and the meek, who shall inherit the earth. J. 
Heylin, Lectures in Divinity. 

6. h^aiv\££ t-^v i^xaiooruj/^v] Perhaps §ixa.io<r6vr}s, since Philo de Profugis, 
torn. I. p. 56*6, ed. Lond. reads rovg 8i\|/£ui/7a£ xai zsetvatvlag xaAoxaiaQ/ag 
Ic^ijSoj/ouo-a. Mang. in loc. — Or, perhaps, 8ia t^v hxaiocrvvrp, see ver. 10. — 
Or rrjv hixatoa-vvyv may be omitted; see Luke vi. 25. Anonym. — But with 
an ace. Zi-tycLO) rlv Qeov, Ps. xlii. 2, lxiii. 2. W. B. — [Plutarch uses the same 

word, 



ST. MATTHEW, CHAPTER V. 6*3 

word, and in the same sense, in the Life of Cato; but it governs a different 
case, $i\|/a><rt rrjg Tl(j,rjg « a ' So^g. GosSET.] 

11. 6ve&i<ra>crtv — <Wfa»c-t — s'Ittoxti] The nominative case to these plural 
verbs is avfymimi understood. So again ver. 15. See also Matt. vii. 16, 
ix. 17, Luke xii. 48, John iii. 23, and various other places. Such in- 
stances are frequent in the best Attic writers. Thus Plato, otto* av atplxv), 
aia7T7)Ve<n <re, quocunque profectus fueris, te amabunt homines. Crito, 
sect. 4, ed. Forster. Dr. Owe r. 

13. tuooavQff] Henry Stephens, de Lipsii Latinitate, p. 472, thinks this 
word to be wrong, principally as the Vulgate translates quod si sal eva- 
nuerit. Professor Sciiulz. 

l6\ Our to Aa|uuf/aTa> to (pcug vjutcoi/] Place a comma at aura), to shew that 
oncog, which follows, does not answer to it; but that this is a consequence 
of the preceding comparison, as wo one putteth a candle under a bushel; 
so see that you let your light shine, &c. Not as our English version, let 
your light so shine, that they may see, &c. 

17. 13 roog nrpo^ijras] The law and the prophets. So likewise the La- 
tins, Viig. iEn. vi. 769, pariter pietate vel armis. Gosset. 

18. TO-ags'A07], &c] The sense is, Till the end of the world not a single 
tittle of the whole Law, moral, judicial, and ceremonial, shall pass away 
unfulfilled. The moral Law cannot be set aside, till raracsAS^ h ovpuvog xou 
yj yij: the judicial, and ceremonial, shall not till ra-avla yivrjlai, all things 
they were designed for be brought about, accomplished, or fulfilled; 
which could not have been done, without my coming; and therefore ye 
may believe me when I say, that / came rather to fulfill than to destroy. 
Why could they not be fulfilled without our Saviour's coming? Because 
God had declared, by Daniel, ch. ix. 26*, that the Messiah shall be cut off"* 
and that the people, of the Prince that shall come, shall destroy the City 
and the Sanctuary ; that is, the judicial and ceremonial La.ws. Mark- 
land. 

19. xai htiatji ouro> roog av^pwTroog, lAa^jo-lo^ u. r. X.] Perhaps owrai 
should be omitted, as in the Cambridge MS. and ovrog be inserted before 
e\aXt<f\og, to answer to oZrog y.£ya$ in the following clause.. Bp. Bar- 

B.INGTON. 

Ibid, xa.) 8jU|t), oorog pkyag xA^Ve7a»] Perhaps xai StSafvj OTTiiS, 
answering to the former part of the sentence: JfTioever shall 'break one 

of 



64 CONJECTURES ON THE NEW TESTAMENT. 

of the least of these commandments, and teach men so. Markland on 
Lysias, IV. pp. 441, 442. And so Steph. y. Vers. Goth. 

Ibid. Against Bowyer's conjecture, xai 8i8a£>) oorcog, see Schlosser Vin- 
dicationes N. T. locorum, p. 4- Professor Schulz. 

21. epps'Orj] This word, in these writings, always implies more than 
barely it hath been said; namely, of something as spoken from God, or 
by his order : whence it appears that roig ap%uloig signifieth to (not by) 
the Antients, or those of old. Markland. 

22. og §' av stiry MwpY] It seems odd that when the Jews had been just 
before reprimanded for calling any one Raka, a Syriac term of reproach, 
they should here be warned against calling him jxwpe, thou fool, as more 
aggravating. There is not that scale in the crime as in the punishment. 
Nay, ^cops in Greek does not signify so much as Raka in Syriac: and 
therefore should not be interpreted at all, any more than Raka; or at least 
should not be interpreted by the Greek word pu§e, thou fool. It is pro- 
perly Syriac; and comes from the Hebrew miQ, which signifies rebel* 
lious, stubborn, apostate, Deut. xxi. lS, 20, Numb. xx. 10, Psa. xxviii. 
23. Sykes, Connexion of Natural and Revealed Religion, ch. xiv. p. 426*. — 
This observation is certainly just: and yet the Syriac interpreter did not 
take the word in this sense: for though he retains Raka untranslated, yet 
he renders Moreh by a word that signifies Fool. Dr. Owen. 

Ibid, ixcoqs] The Jews call every irreligious man, principally Atheist, 
^03. Ps. xiv. 1, Deut. xxxii. 21,. Job ii. 10. Professor Schulz. 

Ibid, svo^ps e<r1a» sig t^v ysevvav, &c] Elliptically for ho^og %<f\a.i ftkn- 
6vjVa» e'»£ rrjv yievvav, &C. Dr. Owen. 

Ibid. " Of hell-fire." Of the fire of the valley of Hinnom, where hu- 
man sacrifices were burnt with fire. Weston. 

28. yuvaiKa, a married Woman. Tertullian, De Poenitent. c. 3. But 
whereas learned men here observe, that $hiir£\v signifies to like earnestly, 
and is more than Sgav, the Greek criticks, Ammonius and Tho. Magister, 
gay otherwise. See an elegant passage, in Salvian. De Gubern. Dei, lib. iii. 
p- 55? e d- Baluz. concerning this place of Matthew. Markland. 

Ibid. " Looketh on a woman to lust." Christian morality lays the check 
in the right place, where restraints on licentiousness can only be placed 
with advantage, on the imagination. Weston. 

29. "If 



ST. MATTHEW, CHAFFER V. 65 

29. "If thy right eye offend thee." If any thing, as dear as thy eye, 
or thy hand offend thee, projice oculum, atque dextram, " 'O^Gafyxol s1<riv 
Tjaitiss" In the Ismenia of Eustathius, p. 212, " Harep Zsu pf /u.01 roo$ 
o<£>9aAp>u£ l««o\|/-v)^." See notam Gaulmini in locum. Weston. 

32. ]u,o*^a«r9at] Instead of ^(nywrhai several MSS. have iJ.oi%su()r l vai, 
agreeably to Thomas Magister's distinction, Mojp/aroa 6 dvr t p' fxoip/eJilai 
Ss 7j ywvTj. But St. Mark, x. 12, useth pj^arat in like manner of the 
woman. Markland. 

Ibid, og lav a7roA£Aup.l^v yu^o-fi] The article ttjv seems wanting: 
whoever shall marry the divorced. But see Matt, xxvii. 15, Mark xv. 
16". Piscator. 

Ibid, rsoovsiag] Perhaps zsrovripiag. Confer Gotting. Gel. Anzeigen 
(the literary news-paper of Gottingen), 1758, part V. Prof. Schulz. 

32, 33- /xoi^arai. naXtv yxouo-ais] Perhaps better ^oiyjirai vsaXiv, on 
the other hand committeth adultery. See iv. 7. Markland. 

34. \m o/xoVat oXajf • jxtjts, &c] Read without any distinction after oXcog, 
it not bemg a precept against swearing at all, but against swearing at any 
time by heaven or earth; for the Law directs, Deut. vi. 13, thou shalt 
swear by his name. Jarchi, on Joel, observes, that the Jews, when they 
meant what they swore, would say, as the Lord llveth; when they had 
a latent meaning, would swear by heaven. Against this practice the pre- 
cept is here directed. D. Heinsius. But see Salmas. de Fcenore Trapezi- 
tico, p. 270. The passage in Jarchi, on Hosea iv. 15, on which this in- 
terpretation is founded, is wrong understood by Heinsius ; as is observed 
by Graevius, Obs. Phil. & Hist. c. iv. 34; and see this interpretation further 
exposed by Salmasius. — However, though D. Heinsius's comment is 
wrong, his punctuation is right. Swear not at all by Heaven, &c. The 
word /xrj'rs before Iv t«> ouoavui might have been omitted, as being merely 
put-in because [J.r\rs h ry jjj follows. See instances of the like redundance 
2 Thess. ii. 2, 1 Tim. i. 7, Rev. vii. 1 and 3; in which last place p]Ve is 
omitted before r^v yrjv. — That our Lord meant only in common conversa- 
tion appears from ver. 37. Markland. 

Ibid. Moldenhauer and Heumann are of the opinion of Dan. Heinsius, 
Exerc. p. 27, quoted above. Professor Schulz. 

35. prjTe e\g 'IffoeroAvjxa] The change of the preposition here from Iv 
to slg is very remarkable; and yet, considering the sentiment of the Jews, 

k very 



66 CONJECTURES ON THE NEW TESTAMENT. 

very necessary. For it was a maxim among them, that, to make the oath 
valid, they were to look towards Jerusalem at the same time that they 
swore by it. Qui dicit per Hierosolymam, nil dicit, nisi intento animo 
voverit Hierosolymam versus. Tosaph. ad Nedar. 1. Dr. Owen. 

36*. j\suxi]v t\ ^i"haivav zsoiijo-ai] Read "Kevxrjv fisXaivav z&oiijo-ai, cannot 
make one white hair black. Chrysost. and one MS. of Beza. Dr. 
ManGEY. — Or ft/av Tpi%ct [fJtiAawav] Ksvxtjv, rj [Xsux^v] juAaivav zsoii\o-ai, 
cannot make one black hair white, or white hair black. Dr. Parry, 
in MS. 

37. Aoyos yjacov, va\ val- o5 ot>] Disjoin each reduplication by an in- 
terrogation. Do you in speech affirm any thing? vou; let it be sincerely 
val. Do you deny any thing? ot5; let it be ou, with truth. Erasmus. 

39. jx^ avluflrjvai rS 7&ovv}f>to, aKX' befits o~s pcario-m, &c] I would trans- 
late it, not to oppose or resist the injurious person, and distinguish in this 
manner after ra> ra-ot/Tjpo), to shew more clearly the connexion between that 
part and the three instances which follow, and to prevent the misunder- 
standing of the version, resist not evil; which, if taken as a general pre- 
cept, as I believe it often is, cannot be true. Markland. 

Ibid. pownVsj] pcarlfo. Curcellaeus. 

40. oLtyss aoVa> xa) to IpaTiov] In Justin Martyr more emphatically, •$ 
xa) to iixoLTiov, even thy cloak also. 

44. crpocsy^efrQe uiizp twv lirfipsa^ovlaiv ujutas] The doctrine of universal 
charity and forgiveness was unknown to the world before Christ, in theory 
or practice. The remonstrance of Theano of Agraulos is worthy of re- 
mark. When the priests of Attica were ordered to curse Alcibiades, she 
alone refused, from conviction of its being incompatible with the nature 
of her office. " fyao-xoucav eu%wv ou xalapwv 'Upziav ysfovsmt." Plutarch, 
vol, II. p. 29, edit. 4to. Weston. 

Ibid. " Do good to them that hate you.". KaAeos zsoisIts tov$ (jlhtouvIus 
J/jt-aj. Thus Thucyd. "Tli/ /3a<r»Asa lpa<rai tovto:'" licet Ephoris regem 
ihcere hoc, id est, regi. See the preceding note. Weston. 

45. uioi rou vralpag] Chrysost.op.oiot tou ssdlpog. Dr. Mangey. 
Ibid. oTi Tnv 7]7^iou auVou avaleKkni] Vulg. qui, who read, perhaps, 

OSTIX tov tjAjov. Beza. 

46. After a/a7r7)'o->]l£ understand /xo'vov, which is expressed in the following 
verse. And so Luke vi. 32, 33. Dr. Owen. 

47- e a * 






ST. MATTHEW, CHAPTER V. 67 

47. sa.it ounrao-yo-Qe rov§ Qfoo-jg wpoj/J The Vulgate, fratres vestros: 
whence Erasmus, Stephens, Beza, read aSsA^oyj, against the testimony, as 
they own, of all the Greek MSS. — [Mill, Bengelius, and Wetstein, have 
found in Greek MSS. aZs^oug in place of rn'xouj. This reading has been 
therefore admitted into the edition of the New Testament of Geneva; 
and Wetstein takes it to be the true reading, and shews that a^sX^ouj 
makes a good sense, whatsoever meaning you may give to this word. 
Professor Schulz.] 

Ibid, ouroi vroiouo-iv] Perhaps rouro. Vulg. Jioc. Bois. — MSS. to auro. 

48. "Be you therefore perfect;" that is, in love, as your Father is 
perfect. Love your enemies and persecutors, as well as your friends. 
Let your love be universal, as your Father's is, whose sun shines on the 
just and the unjust with equal warmth. Thus St. Luke : " Be ye there- 
fore merciful as your Father also is merciful," who concludes his parallel 
place with this precept. Weston. 



CHAPTER VI. 

1. sXsTjjaoerovi)!/] Some MSS. of the old Itala, according to Blan- 
chini, translate it justitiam vestram; and consequently they read, as 
some MSS. (tixouocrvvrjV. Beza supposes this to be the true reading, which 
some Fathers have followed ; but Erasmus Schmid has refuted it. Pro- 
fessor Schulz. 

2, &c. Since the first verse of this chapter runs in the plural number, 
perhaps ver. 2, 3, 4, 5, 6, should run plurally too; as the fifth verse does 
now, according to one Greek copy and the Latin version. ?Jyco ijx*v, 
ver. 2 and 5, seems to indicate the same. But abrupt changes of num- 
bers and persons are frequent in the Gospels. Dr. Owen. 

2. " Do not sound a trumpet." Do not court the glory of men by an 
affected ostentation, like the man in iElian's Various History, who did not 
display the picture he had to shew, "IIpiv rj SAAHirKTHN ra-apso-l^'o-a/o, 
*a» 7!7po(rsTa^sv auriS to zsapop^Tixov £[X7rvsv<rai pehos" iEl. lib. ii. cap. 44, 
p. 188. Weston, 

k 2 Ibid. 



68 CONJECTURES ON THE NEW TESTAMENT. 

Ibid. "They have their reward;" that is, of men, and not of God. 
Thus Solomon, Proverbs xi. 31, "Behold the righteous shall be recom- 
pensed in the earth, also the wicked and the sinner." The word D^ty is 
shall be recompensed, or, in the words of St. Matthew, have their reward, 
the one of God, and the other of men. Schultens translates cfatf>, "tra- 
ditur neci ;" but how can that be said of the righteous, who was to flourish 
as a branch? Weston. 

4. 07TO)£ ■>] SV TCO XOMlfllX), XOU ttUTOg CtTTO^WOsij Or aTToSoJCT'*], Sub. 6Va)£, 

and that thy father — may reward thee. Dr. Man gey. 

Ibid, aurog as-oSoKJ-si] The pronoun, as here and in other places of the 
New Testament, is often redundant in the best Greek authors, and parti- 
cularly in the writings of Xenophon; the omission therefore of the word 
auras in several MSS. seems to be wrong. But see ver. 18. .Dr. Owen. 

5. or j $iAouo-jv] The Vulgate qui, which read oi. Beza. 

7. aienrsp ol sQvixal] As the heathens do. What have heathens to do in 
a discourse leveled against the Pharisees? Read therefore inroxpiral, ac- 
cording to the Barbarinian Collection. Dr. Owen. 

9, 10. ayiaa-^rjTw to ovoy.a. <rou — cog h oupavop, xou £7ri ri)g 7%] As the word 
give, ver. 11, seems to be connected with Our Father, the intermediate 
passage may perhaps be supposed in a parenthesis: Our Father which 
[who] art in heaven (hallowed be thy name! may thy kingdom come, 
&c.) give us this day, &c; for the Antients have observed that the Impe- 
rative is here put for the Optative, ysv^ra) for ysvi^el-^. Markland. 

1 1 . Toy uflou ripcou, rlv liriou<riov\ Give us this day our bread necessary 
for our subsistence ; not our daily bread. Scaliger, Salmasius, and Kus- 
ter, derive lirioucriog from e7ricov, £7noo<ra,, which is not according to the 
genius of the Greek tongue. It comes from ovarla, like b[xoouo-iog. Toup, 
Ep. Crit. ad Ep. Glouc. p. 140. — Caninius, on the other hand, maintains, 
that if it comes from owr/a it would be regularly sTouo-iog, as siraupaviog, 
eQr^xspog; but should we grant it came from oucr/a, as Iwlopxag from opxog, 
it does not answer to the Syriac word used by Christ, which Jerome first 
discovered was TID1 dimchar by consulting the Nazaraeans Gospel at 
Berrhcea, and should be translated to-morrow's bread. The Greeks having 
no word that signifies to-morrow, Matthew was forced to make one ac- 
cording to analogy. Caninius, Praefat. in Instit. Linguae Syriaca?, at the 
end of Crenius's edition of the Greek Grammar, 1700. — Dr. Jortin adopts 

this- 



ST. MATTHEW, CHAPTER VI. Cg 

this latter sense, though scarce with sufficient authority, viz. because Eu- 
ripides in Medea, 352, uses 73 s7nod<ra so. Posthumous Sermons, vol. II. 
p. 13. — But Mr. Toup will not allow that to be a warrant for the sense of 
87r»oJ<no£. — Less can be said for our English version, daily bread. 

Ibid, tov clfilov vj'fjuov, the provision which is proper for us: rov s7riou<nov, 
the provision sufficient for that part of the day which is yet to come; for 
75 emoua-a, sc. ypepa, signifies the next day; but the word <rrjy.epov } to-day, 
seems to restrain it to the remainder of the present day, in such a manner 
as that it cannot possibly signify more. When therefore Commentators 
explain it, provision sufficient for the remainder of our lives, surely they 
go too far; for probably our Saviour designed by give us to-day to shew 
our continual dependence upon God's bounty; and that we have no pre- 
tensions to it, unless we pray for it every day. When St. Luke says ro 
xab' i][xsqav, it must mean no more than St. Matthew's a-r^pav, so as to 
signify, Give us each day the provision necessary for that day. and indeed 
St. Cyril of Jerusalem, Catech. My stag. v. interprets Matthew's (rrj^spov 
by to xah" ij^spuv. Tertullian, De Orat. c. vi. merito autem adjecit, Da 
nobis home, ut qui prwmiserat, Nolite de crastino cogitare quod 
edatis. Markland. 

Ibid. With the explication of Caninius, here quoted, you may collate 
Tanaq. Faber ad Aristoph. sxxXrjg. p. 995; and what Pet. Zorn. in Biblio- 
theca Antiquaria, objects to it, torn. I. p. 249- Professor Schulz. 

Ibid. " This day our daily bread." I should readily have adopted the 
explanation of the word and phrase s-triouo-iog oLplog, in Suidas, who derives 
it from outrla, and says it means the bread of our subsistence, or daily 
bread, were it not for the version of the Nazarean Gospel, which Jerom 
in his comment on St. Matthew tells us was dimchar, that is, not of to- 
morrow, but until to-morrow, e\g aupiov; from whence I conclude, that 
the original translation rov ibnouVjov was intended to mean e\g rr\v lirio\i<ra.v, 
until to-morrow, which is to be found in an author, as it were, of the day, 
to whom no objection will be made. Ka]aAJ7rsiv ou'Ssi/ 'eiflt e§ auran/ EIS 
THN EIIIOT2AN. Joseph. Antiq. lib. in. c. x. p. 180. St. Luke, it 
must be observed, uses the same phrase, rov sTnoucriov, which is a pretty 
clear presumption that there has been no change in the text. Weston. 

19. M*},&7j<raug/£e]e] ^rjc-augi^le, Ed. Colinaei, 

Ibid; 



70 CONJECTURES ON THE NEW TESTAMENT. 

Ibid. " Where moth and rust." Sappho apud Wolf, p. 66*, 4to. 
"Oti hiog Tsraig b xpiuros, 

KsiW ot> <rr)$ ou'3s x)g Sonflsi. Weston. 

22. 'AxXods. Single. Pure, uncorrupt. " I speak it with a single 
heart." Shakspeare, Henry the Eighth. Hence duplex in Latin means 
Jallax, dolosus. 

" Nee cursum duplicis per mare Ulyssei." Hor. 
And in Ovid, Amor. i. 1227 : 

" Ergo ego pro rebus duplices vos nomine sensi." Weston. 
22, 23. These two verses, I believe, have no connexion with what goes 
before, or with what follows. The same is to be observed of innumerable 
other places in these writings. Markland. 

24. $ svo S avU^at] F. rj TOY evog, as Luc. vii. 41. xvii. 34, 35, 3& 
xviii. 10; and yet the Article is wanting Luc. xvi. 13. Markland. 

25. Mi) jtxe^tfxvaTe. Be not over anxious. 

" Sed Tityos nobis hie est, in amore jacentem 
Quem volucres lacerant, atque exest anxius angor." 

Lucret, lib. iii. 1006*. 
Weston. 
28. xot)ajxa9s)s] The Preposition seems to increase the signification, 
as Rom. i. 20. Markland. 

30. "Grass of the field." In the East they burn myrtle, rosemary, and 
other plants, to heat their ovens, and lilies which grew among thorns 
served equally well to make a fire in a country where there was a scarcity 
of fuel. See Cant. ii. 2. Shaw, p. 7. Psalm lviii. 9. And here we may 
explain a passage in the Psalms, which lies still in obscurity. See Bishop 
Lowth. Noldius, p. 894. and the Critici Sacri. Before your pots can feel 
the thorns, as it were, alive, so soon shall his wrath destroy them. The 
difficulty lay in the word T!, applied to the thorn; but this is entirely 
removed in translating ^H green, or living, of which we see the propriety, 
since the thorns were cut one day, and cast into the oven the next. "As 
the voice of thorns under the pot, so is the laughter of fools;" that is, as 
the sound or crackling of green wood in the fire is quickly extinguished, 
so is the laughter of fools, which is ever unseasonable. Eccles. vii. 6. 
Weston. 

31. M^ 



ST. MATTHEW, CHAPTER VI. 71 

31. My ouv ffcs§»/xv»jV>37e] Be not therefore solicitous; which Luke (xii. 
29) expressed by pq. £jj1s?ts: whence it might seem that £V]1e»v signifies to 
seek with concern : for, otherwise, simply to seek these things, one would 
think, cannot be blameable either in us or the heathens, eiriffleiv (in the 
next verse) still increases the blame: vii. 7, ^VjIsits, seek carefully. But it 
does not always signify so, if it does here. Markland. 

32. ILauflet yap touto. to. sQj/tj eirigrjlsf] This should be in a parenthesis: 
Luke xii. 30. Markland. 

Ibid. oTSs yag 6 zsu\r\p J/xaJf, 6 ougaviog, ori, &c] So I think it should be 
distinguished here, and several times before ; and in all places of the like 
kind, where the Article is repeated before the Adjective; because, in all 
such places, the repetition of the Article is emphatical, and expresses 
something that would not have been expressed so strongly had the Article 
been omitted, which answers once for all. So chap. v. 29, But if thine 
eye, thy right eye, cause thee to offend, &c. ei Z\ 6 o<p9a?i/xos <rou, 6 8e£»o£, 
<rxav8a?u££t as. Markland. 

Ibid. oISs yap, &c] It is to be observed, that our Saviour here argues 
from one of God's attributes to another, from his knowledge to his good-* 
ness. Your heavenly Father knoweth, and therefore will bestow them; 
that is, upon the supposition that ye ask for them, and that ye are not 
otherwise unfit to receive them. So, Rom. xiv. 4, St. Paul argues from 
God's power to his goodness; and xi. 23, for God is able to graff them 
in again; and therefore his goodness is such, that he will graff them in 
again ; that is, provided they abide not still in unbelief Which places, L 
now find, have been taken notice of by Dr. Whitby to the, same purposes. 
Markland. 



CHAPTER VII: 



2. ' f And with what measure." This saying is proverbial among the 
Jews, and is to be found in Hesiod still improved in its morality. 

" Aura> Tip pirpip xou Tuoi'ov at xe Sy'v^ai." s. 350. Weston. 

4— tf, 



^2 CONJECTURES ON THE NEW TESTAMENT. 

4. >j §oxo$] the beam. This seems to be a proverb. Markland. 

6. prjtgaxnv u[xa.$] Perhaps here, and in Mark ix. l8, it should be read 
pd^wo-iv oju.a^, lest they [the Swine] trample them under their feet, and, 
turning again, tear you. Bois. — Perhaps the place, ill pointed at first, 
was afterwards corrupted, and for Jjxas we should read 'Tpeis, joining it 
to the next verse — 'YMEI2J aWsirs xou, &c. He ins his. — As the words 
now stand, no doubt but that trampling under foot belongs to the swine, 
and the rending to the dogs. So tov TY<I>AON xou xwtpov xou XaXsTv xou 
BAEIIEIN, Matt. xii. 22; and see Philem. 5, and Heb. x. 33, 34. Ham- 
mond. — [According to Hammond's explication, it is s-n-dvohos, or u<fl£pr)o-i$, 
as for instance Matt. xii. 22. Castaho has already the same explication, 
which has been followed by Heumann, and Munthe, Obs. p. 42. Pro- 
fessor Schulz.] 

9. rig s| 6y.a>v oLvfywiros] Observe the emphasis of the words. jDr.OwEN. 

12. Uuvla out/] This verse ill agrees with the context; and, if compared 
with Luke vi. 30, 31, should be placed after chap. v. 42. Dr. Mangey. 

14. "On (flsurj 7) bt&wj] Many copies read Tt tflsv^ etuAij, which Wet- 
stein follows. Now this reading seems to have been adopted by those who 
were offended at one on, ver. 13, so closely followed by another on, ver. 14. 
And yet, if we read T/ (flsvy, one would expect it Tj AE <r)ev^ — in opposi- 
tion to the broad gate just before, on seems preferable: Enter in at the 
strait gate, because the gate is wide, and the way is broad, that leadeth 
to destruction — and because the gate is strait, &c. as Wells renders it: 
or the second on may be interpreted but, like the "0 Dan.ix. 18. 2 Chron. 
xx. 15; and see Heb. viii. 10. Bengel. 

15. ev evSojtAOMri *rrpo£aT6ov] Perhaps, EKAYMA£I. The skins taken off 
are more properly called exuvice, than indumenta. Pricseus. — Or Ev 
AEPMASI Tspo&drwv, as h aiysioig Mpy.acriv, Heb. xi. 37. Dr.MANGEY. — 
Suicer, Thes. Eccles. I. p. 1112, having rejected Price's emendation, in* 
terprets it wg r&poGala evSsSujiAeVoj, with c loathing like sheep. It is un- 
doubtedly with cloathing made of sheep skins, h'spy.ala aiyeia.. So Jose- 
phus Ant. vi. Q. 4, o~v \xh swep^r) p» h potato., xou EN hopalt, xoti 
EN Qtopaxi, tu me aggrederis gladio, hasta, et lorica indutus et 
instructus. So again Ant. xviii. 6". 7, Agnppa is said to be 6 EN rf) 
■Groptyvplh, purpurea veste indutus. And the Latins, Ovid, de Art. Am. 
1. ii. 2Q2, 

Sive 



ST. MATTHEW, CHAPTER VII. 73 

Sive erit in Tyriis, Tyrios laudabis amictus; 
Sive erit in Cois, Coa decere pitta. 
In Tyriis and in Cois denote Tyrian and Coan garments. Virg.iEn. ver. 37, 

occurrit Acestes 

Horridus mjaculis, 8$ pelle Libystidos ursce. 
Florus and Duker, 1. i. c. 1. See more Salmas. in Trebel. Pol. torn. II. 
p. 344, Graev. Lect. Hesiod. c. xviii. T. Krebsius, Obs. in N. T. e Fl. 
Josepho. 

Ibid. £j>8u'ju.a<r»] Perhaps sx&upjun. Against this conjecture is Alberti 
Periculum Criticum, p. 12. Professor Schulz. 
Ibid. " Inwardly they are ravening wolves." 

"Introrsum turpes, speciosi pelle decori." Hor. Ep. i. 16, 45. 

Weston. 

16. p^n <ru\7Jyov<riv] The Active Personal is here put for the Passive 
Impersonal, says Grotius; but perhaps it is nearer the truth to say, that 
it is a Hebrew phrase, in which the Nominative is dispensed with, such as 
in Isaiah, chap. xxix. ver. 11: "And the vision of all is become unto you 
as the words of a book that is sealed, "On' 1 1tt?N, quern dabunt, which 
(they) deliver to one that is learned." Weston. — But see the English 
version here, and the note above on Matt. v. 11. Dr. Owen. 

17. Outco is here a particle of inference, and to be rendered then, 
therefore, &c. And so chap. v. 16, and often elsewhere. Vide Xenoph. 
Cyrop. lib. i. p. 45, & alibi passim. Dr. Owen. 

19. HaLv tevbpov — fiaXhslai] This verse was brought from chap. iii. 10, 
where it is found word for word. It seems to have been written first in 
the margin, and from thence taken into the text. It is quite foreign to 
the purpose here, and interrupts the reasoning, which is very accurate 
without it; but with it the argumentation is quite confounded, and, in- 
stead of keeping to the proof of knowing them by their fruits, the dis- 
course is shifted to their punishment, with which neither the position, 
ver. 16*, nor the inference, ver. 20, have any thing to do. In Luke vi. 43, 
44, where the same thing is expressed, the sense of this verse is totally 
omitted. Markland. 

23. h[xohoyri<rw auroT^] The author of an imperfect Homily reads op.a)<ra» 
avTots, will swear to them that I knew you not, which sense well suits 
this place. Maldonat. — But see 1 John iv. 15. And in Rom. xiv. 11, 

L we 



74 CONJECTURES ON THE NEW TESTAMENT. 

we read e^ofjuhoyrjcrelai, which in Isaiah xlv. 23. is ojxsTrat in the LXX , 
agreeable to the Hebrew. 

27. "And the rain descended." The illustration of this case is to be 
found in Plautus. See Mostellaria, act. i. sc. 2. 

Bona 
Qaum curantur male, atque illud fit saepe. Tempestas venit, 
Confringit tegulas, imbricesque: ibi dominus indiligens 
Reddere alias ne volt. Venit imber, lavat parietes, perpluunt 
Tigna. Weston. 

29. "As one having authority." He taught them as if he were the 
maker of the law, and not the expounder. Weston. 



CHAPTER VIII. 



1. Kala.Ga.vli Se auVaJ] The Dative, or rather the Ablative, as often in 
the best Greek Authors, for the Genitive absolute. The like occurs three 
times more in this very chapter, viz. at ver. 5, 23, 28. Cod. Ephram, 
and three or four more (all of them probably derived from it), read in the 
Genitive, very improperly. Dr. Owen. 

3. ©ex™, xa9apjV9?)1f] This seems to be as true an instance of the sub- 
lime as that so greatly admired in Genesis, ch. i, TsyvjO^TO) <pa>s, xa\ eyivilo 
Qdog. Mar kl and. 

Ibid. exaQapttrQr) adroiti y "ki-7rpa~\ This, as Bp. Pearce well observes, is a 
very unusual phrase. The person, and not the disease, is every where 
■else said to be cleansed. He would therefore read sxaQapl<rOri cur au-rou 
X£7rpa£. I suspect that one word is dropt, and another misplaced; and 
that St. Matthew wrote, as it is in St. Mark i. 42, airyp^zv aw auTou 73 "Ks- 
irpa, xai exaQapitrdrj. Dr. Owen. 

4. to fiaipov mpoG-sra^s Ma)<r%] Either with a comma after Saipov, offer 
the gift (which Moses commanded) for a testimony to them, as Theo- 
phylact. Or, without a comma after Mojo-%, the gift, which Moses com- 
manded for a testimony to them, that the cure was miraculous, as Hilary. 
Or slg paplupiov may refer to both parts of the sentence, as Tertullian, 

Chrysostom, Ambrose, Maldonat. 

8.<=k v e 



ST. MATTHEW, CHAPTER VIII. 75 

8. ewe ■ Xo'yov] Read with Wetstein Ao'yo>, command by word, ver. 16. 
Ej7rs7i> is to say with effect, as Matt. iv. 3. Luke ix. 54. and elsewhere. 
See Luke vii. 7. where it is printed bops 'Koyio. Markland. — Ao'yoi/, or 

Aoya), is here emphatical, and answers to ~kiy(o, ver. 9. Z)r. Owen. 

Read Xoym. This reading is in several MSS. and Translations. For this 
reason Bengel, in his edition, Wetstein, p. 346*. Van Mastricht, Not. 
Crit. p. 3. Michaelis, Tractatus de var. Lect. N. T. pp. 11, 35, 39. take 
this to be the true reading. But Isocrates, de Permutat. p. 762. agrees 
with the common text. Professor Schulz. 

Ibid.] " Under authority." I too am a man in commission. I know 
how to obey, and how to command. Weston. 

9. cLv^payirog sifAi viro e^oixrlav, %%a)V bi? spaulov (f]pdli(ora.s~\ Some, Chry- 
sostom observes, place a comma at eljuu, and take it out at e%ov<rlav, as 
being explanatory only of uV spavlou, I am a man, having in my power, 
under me, soldiers, &c. And so in ed. Colin. But in Luke vii. 8. it is 
expressly u7ro s£oo(ria.v ra.a-<ro[>.zvog. Perhaps it should be read eljxi 'Ell* 
e^oixrlav, or e^ooiriwv, I am a man in power. 1 . Because it is not sub- 
joined, for I say, but and / say to this man, Go, &c. 2. And imme- 
diately is added having soldiers under me, explaining what he meant by 
being in power. Theodoret. — But the Greek should then have been 
"OTI xayw £%a> (fl^oDuoTas, &c. Maldonat. — Commentators, by not at- 
tending to the force of the words, have raised here needless difficulties. 
The passage is right, and conveys this plain meaning: "I am a man, and 
a subordinate officer, yet having soldiers under me, I say to one person, 
Go, &c. And if I, a man, and subordinate in commission, can do so 
much by my own orders, how easy is it for Thee, who hast absolute 
power, to command my servant to be^ healed by a word's speaking !'' 
Dr. Owen. 

Ibid. Kat yap lyio av^coTog slfxi t/7ro s^outrlav, s^cov, &c] The argument 
of the Centurion and the opposition of the words might seem stronger if 
pointed thus : xou yot,o syw oiv$ga)7r6g s\y.i, u7ro I^ouitIolv, s^aw, &c. for I am 
but a man, under authority, having however soldiers under me; and yet 
I say to one, Go, and he goeth, &c. ; that is, I, though no more than a 
common man, and under the authority too of men, am obeyed by those 
who are under my command : how much more canst Thou be obeyed in 
whatsoever Thou commandest? He argues a minori admajus. This, I 

L 2 confess. 



76' CONJECTURES ON THE NEW TESTAMENT. 

confess, is not certain: but it looks as if this emphasis ought to be laid 
upon uvbpw7ros, and that the Centurion meant it so (see St. Jerom upon 
ver. 5.) because this sense greatly enhances the faith of the Centurion. 
There seems to be the same emphasis and opposition chap. vii. 9.: "H rig 
e<fl)v If vfxwv, av^a)7ros, ov lav, &c. 7* there any of you, though but a man, 
who, if his son, &c. ; to which is opposed ver. 11. Hoiv much more will 
[God] your heavenly Father give, &c. ; and so again xii. 1 1 . "Av&pwn-og, 
but a man, no more than a man, as Acts x. 26\ John x. 33. Acts xiv. 15. 
xa\ ripeis 6]U.o<o7ra9sT^ Itr^sv l\uv, av(jpco7roi, s6afys7\i^o^.svot, &c. so perhaps it 
should be distinguished, avbpwwai, bat men, no more than men; because 
the people took them for Gods, ver. 11. Markland. 

Ibid, xa\ rai SouAco jxov zsolrpov, x. r. /\..[] He seems to shew, by the dif- 
ferent manner of expression, the different power and authority he had over 
the soldiers, and over his own slave. To the soldiers he could only say, 
Go, and Come; or, if they be military terms, March, and Retire, or Come 
back : but to his own slave he could say do, vrolrjcrov, which expresseth a 
greater degree of subjection, and an obligation to servile obedience, and to 
labour and work. pluv wpav lTral-q<rav, they have laboured one hour, chap, 
xx. 12. Markland. 

10. "So great a faith." I have found in no man so great a certainty 
that what he believes is true. The Jews believe when I touch them, and 
they are healed ; but this Roman gives me credit for what he has not seen, 
or felt. Weston. 

12. "Outer darkness;" that is, cast into a place so far removed from 
the supper-room that no light from thence could pervade it. Heaven is 
light, and Hell darkness, therefore outer darkness is inner Hell. Vid. 
Colomes. Opusc. cap. 28. de "klr\s pro ccelo apud Veteres, p. 62. 1700, 
A m stel . We ston . 

17. Probably an interpolation: for the prophecy is misapplied. 
Dr. Owen. 

22. vsxgobs] The same word, in the same sentence, used properly and 
metaphorically. Markland. 

Ibid. "The foxes have holes." Euripides, Suppl. ver. 267 : 
e%s» yap xalafyuyrp, §r)p jxsv zshrpav, 
AouAo£ 8s |3a)jxous 0eaJv Weston. 

Ibid. 



ST. MATTHEW, CHAPTER VIII. 77 

Ibid. " Let the dead bury their dead." The meaning is, let those who 
are dead to the call of Christianity perform that office. Thus Isaiah xxvi. 
14. " They are dead, they shall not live." Thus Ephes. v. 14. "Awake 
thou that sleepest, and arise from the dead." Weston. 

30. T Hv 8s pxKgav] Rather %v hi ou fxax^av, according to the Vulgate. 
See Luke viii. 32. But perhaps jxaxpav, procul, at some little distance: 
for so procul signifies in Virgil: 

Serta procul tantum capiti delapsa jacebant. Eclog. VI. l6\ 

Dr. Owen. 

33. ajsrriyhi'KoLV izavla] Vulg. omnia hoec, tsavla ravra, which seems to 
agree better with what follows. Beza. 



CHAPTER IX. 



4. JScov — ivOuf/^Vsif] This sounds rather harsh. Several MSS. read 
e\ha>s, which our Version follows. See ch. xii. 25. Dr. Owen. 

6. "Iva Ss eltirJTe] The same as 'AAA', iW elSrjrs ; concerning which el- 
liptical expression see on John xiv. 31, in whom it frequently occurreth. 
Markland. 

Ibid. "Iva Ss eihrjrs — tots \iysi\ For tots read to,ts or to'Ss "kiyei, But 
that ye may know the Son of Man hath power — he saith this to the sick 
of the palsy. S. Petit. Obs. Continue the interrogation through ver. 5, 
to a[j.af\iag ver. 6*, and let Tots "ksysi begin the 7th, as the words of the 
Evangelist: Whether is it easier to say, Thy sins be forgiven thee, or, 
Arise, and walk; but that ye may know that the Son of Man hath 
power to forgive sins? 7. He then saith, &c. Knatchbull. — Before 
'Eys^sig oipou troy is to be understood Sot "hiya>, which is expressed in 
Mark ii. 10, and Luke v. 24; then tots Asys» is parenthetical, as our 
English Version, and the common edd. But that ye may know, &c. — 

(he then saith) I say unto thee, Arise, and walk. Hombergius. 

Knatchbull's explication has been refuted by Alberti Obs. pp. 6a, 502. 
Clemens Alex. Pffidag. l.i. c. 2, p. 81, b. has perhaps had another reading. 

Professor Schulz. 

Ibid, 



78 CONJECTURES ON THE NEW TESTAMENT. 

Ibid. To forgive sins;" that is, to remove temporal condemnation ; 
which St. John and St. Paul tell us is inflicted for sin in certain cases. 
" Behold, you are now whole, sin no more, lest a worse thing befall thee." 
John v. 14. Cor. i. 1.1. 29. 30. " For this cause many are sick." Weston. 

8. lOau'jaao-av] The Vulgate and Hilary have timuerunt, whence it ap- 
pears some copies read l^a^^crav, the antient /x [a] being much like a. 
Erasmus. Several MSS. have e^o€^rj<rav, approved of by Mill and 
Bengelius. 

9. Xeyo'jx=j<w] or surnamed: probably from that time. The objections 
(see Dr. Whitby on Luke v. 27.) to Matthew and Levi being the same 
person, seem to be but of little weight, when compared with the probabi- 
lity of the other opinion. Levi Matthceus, as Simon Petrus y Nathaniel 
Bartholomasus, Jesus Christus: for Levi was a name so very common, 
that a surname to it was necessary; as in Simon, Nathaniel, Jesus: with 
us, John, William, Thomas; John Locke, William the Conqueror, Tho- 
mas a Kempis. Markland. 

13. ttOLhifrai bixaioug, aXX* a|xap1a)Xoitp s)g /xs] avoia.v~\ For want of right 
pointing here, and in Mark ii. 17, the Antients were led into strange 
scruples. Christ came to all, says Hilary; how then does he sap, he did 
not come to call the righteous? A comma at upaglcoXovg, as well as Si- 
Hodoug, makes it clear, by connecting tig pslavoiav with xaChia-ui, He came 
not to call the righteous, but sinners to repentance. D. Heinsius ; and so 
Markland points the place. J. N. 

14. rsoXka for zsoXKaxig ; the Adjective for the Adverb: a construction 
frequent among the Greeks, and sometimes adopted by the Latins. Thus* 
Virgil has mult a for multum: 

"- et spiritus oris 

" Multa reluctanti obstruitur." Georg. lib. iv. ver. 300, &c. Dr. Owen. 

16*. to Trr^ripwiAot. avrou; scil. too paxovg n, illud enim supplementum 
tollit aliquid ex vestimento. Heinsius, et ad h. 1. et infra Marc. ii. 21. 
hunc locum non sic exponi vult, ac si supplementum hoc rupturam fa- 
ciat, et partem detritae vestis secum trahat; sed de eo interpretatur no- 
mine, qui partem novam veteri adsuit, quippe quidam hoc facit, tollere 
cogitur (sic enim alpsi explicat) hoc supplementum suum (legi enim vult 
aoTou non aurou) ne ruptura major evadat. V. de toto loco Braun de vestitu 
Sacerd. Hebr, i. 16, n. 17, et 17 n. 2, et infra Marc ii. 21. Prof. Schulz. 

Ibid. 



ST. MATTHEW, CHAPTER IX. ?& 

Ibid. " New cloth unto an old garment." By the old garment we un- 
derstand the new disciples, who might easily have been discouraged by 
the severity of too early mortification, and have flown off from their en- 
gagements. Beginnings are hard enough of themselves, " Haec dum inci- 
pias gravia sunt." No noviciate will like at once to be initiated into his 
office by fasting, a leathern girdle, and a hair-shirt. Weston. 

17. el 8s p^'ye] Elliptically, says Budseus, Com. L. G. p. QQ1, for s\ 8e 
pq ■vareSa^rjcrooa-t, quod si non pareant. And so Mark ii. 22. Luke v. 37. 

Dr. Owen. 

Ibid. " New wine into new bottles." Proverb. Catull. 

"Novi libri 

Novi umbilici." Vid. Cat. quarto, p. 50. 1684. 

20. oVjo-Qev] Almost all the editions of the New Testament combine 
this with TO-poo-sxQoOff-a ; but Frisch, in the Recension of Heumann's Trans- 
lation, p. 53, connecteth this with ^'\f/a]o: from behind she touched the 
seam of his garment. But Konigsmann has refuted him in Additamenti3 
ad verum sensum, p. 41. Professor Schulz. 

22. "Was made whole," was healed. There is no Hebraism here, or 
in St. Luke xvii. 1Q. Diodorus Siculus holds the same language: " una 
raorrig <ra)%&<rbau ; ab hac, sc. Iside, sanari." p. 15. C. Weston. 

23. "Minstrels." See St. John, Rev. xviii. 22. Consult Geier de luctu 
Hebraeorum, p. 71, 2. 5. Weston. 

Ibid. " Making a noise ;" rather, " in a tumult." 

Tumultus enim turbam non raro sequitur. 
St. Paul says he was found in the temple, " ou /xela a^hou, ou$e pslu &o- 
pu£ov." Acts xxiv. 18. Weston. 

33? 34- s>aA7]<rsv xwQog' xa) s^auy.a(rau ol oj£hoi, T^iyovisg' r/ Or» ou%£7role- 
e^avTj ouToyg & t<S 'ItrpavfA. Oi 0= Qol^htouoi, &c] I believe these verses 
should be distinguished thus: — xw<p6g. xa) Iba-u^acrav ol offioi, 7jyov}sg, 
oo8s7ro]s sipavrj ourcog sv t<jo 'Lrpa7)A* oi 8s tpapio-ciioi sT^sfov, 'Ev ra> apyovli, &c 
the dumb man spake, and the multitudes marvelled, saying, It hath 
never been seen in this manner in Israel (nothing like this was ever seen 
among the Jews) ; but the Pharisees said, He casteth out the Devils, 
&c. This makes the opposition between the behaviour of the multitudes 
and that of the Pharisees more clear. See ch. xii. 23, 24. where the 

Pharisees 



So CONJECTURES ON THE NEW TESTAMENT. 

Pharisees are again alarmed at the words of the people, and again make 
the same foolish objection. It may be observed, that the word e9au/Aa<rou» 
here carried with it the notion of approbation and being pleased (which 
frighted the Pharisees), as viii. 10. xv. 31. Luke ix. 43- But on the con- 
trary, which is remarkable, it seems to signify wondering at any thing 
with indignation and dislike, John vii. 21. Mark vi. 6. Markland. 



CHAPTER X. 

2. vtqwtos] This added, perhaps, by some one, who would establish 
Peter's primacy; since no enumeration follows, with which it may con- 
nect. But it must be owned, the like manner is used Mark iii. 16", and 
Luke vi. 14. in MS. Cant. And the same way of speaking, Matt. x. 2. 
Acts xxvi. 20. Rom. i. 8. iii. 2. Beza, ed. 5. — vr^wrog is a genuine 
reading: for Peter was the Jirst called; and the three following succeed in 
order. See ch. iv. 18. Dr. Owen. 

Ibid. Xi^wv xou 'Avfyeag, &c] St. Mark, vi. 7. acquaints us that the 
Apostles were sent out by two and two, as the LXX were afterwards, 
Luke x. 1. This is the reason why they are here reckoned up in pairs. 
Simon and Andrew, James and John, Philip and Bartholomew, Thomas 
and Matthew the publican, &c. where the Antients take notice of the 
humility of Matthew, who calls himself the publican, and places his col- 
league before himself; whereas Mark and Luke put Matthew before 
Thomas. Markland. 

3. As£Gouog S7rix'krj()s)s QaSSaTo^] Read Qa^halog s7rix7^rjBs)g AsSGuiog, 
with the Vulg. Saxon, Copt. St. Austin; for he is called Judas Luke vi. 
16. and, in his epistle, he styles himself so, which, in Syriac, is Thaddai; 
and in Mark iii. 18. Thaddceus, leaving out his other name Lebbceus. Pis- 
cator. — Other reasons Mill gives, which are answered by Wetstein. 

Ibid. ©aSoaTo^] Read Qa.oa.7og, with a single S, since, in Syriac, it is 
Thadin, not Thaddin. Drusius. 

5. s)g zjfaiv XafxapsQcSv] The Vulgate better, in civitates, e\g cfoTvsij. 
Maldonat. — e\g otoTuv, scil. rtva. Professor Schulz. 

8. vexpooj 



ST. MATTHEW, CHAPTER X. 81 

8. vsxgohg eyelpili] It may be doubted (with Grotius and Dr. Mill) 
whether these words are genuine here, not only because they are omitted 
-in many MSS. but because of a place in John v. 25, where it is probable 
our Saviour alludes to his raising Lazarus from his grave: for the General 
Resurrection is plainly and distinctly spoken of just after, ver. 28. Now 
it does not seem at all likely that he would have mentioned this power of 
raising the dead, as peculiar to himself, if the Apostles, during his life, 
had been endued with the same. Markland. 

Ibid. " Raise the dead." Raise the dead in this place has been deemed 
an interpolation, and indeed it seems improbable, that the commission to 
raise the dead should be given so early to the Disciples, because our Lord 
himself says, some time after this, "The hour is coming, and now is, 
when the dead shall hear the voice of the Son of God, and they that hear 
shall live." Now had he already given the power to the Apostles to raise 
the dead, the hour might have been already come, and the great miracle 
of resurrection would have been worked, and not first by the Son of God. 

Weston. 
10. jxrjSs u7ro§7;|xa]a, p-jSe pa£oov~\ In Mark vi. 9, who is generally 
thought to be an abridger of St. Matthew, it is aXX' u7roh^sy.svous cavSaAia, 
but be shod with sandals. IIow are these two to be reconciled ? As St* 
Matthew's Gospel was first written in Hebrew, his translator read N7 Heb. 
p]2>s, for N7N Syr. el^rj, or x<ufis povov, nor scrip, except only shoes and 
staves. For it would be strange if they were sent without. D. Michaelis, 
Introductory Lectures to the Sacred Books, sect, lxxxix. A free Enquiry 
into the Authenticity of the First and Second Chapters of St. Matthew, 
p. 67. 

Ibid. " Provide not shoes, nor yet staves;" that is, beside the shoes you 
wear, and the staff in your hand. Mark says, w be shod with sandals." 
Weston. 

12. Elo-sp^asvo* 8g els ttjv outlaw, ao-Kwrao-^s avryv] i. e. say, Peace be 
to this house, i. e. family. Markland. — This custom of saluting the 
house before you entered it was used in Greece, as well as in the East. 
Thus Sophocles, in his Philoctetes, ver. 540 : 

'lw^su at trretT, srgocxucravles ttjV s<ra>, 
' Aoixov s\o-oljtrjO~iu' 
Schol. zr%o<rx6o-avlefl ao-Kao~o.p.zvoi rr^v l<r\lav. Weston. 

M 17. argoc- 



82 CONJECTURES ON THE NEW TESTAMENT. 

17. 7xpoo-i%eis Ss obro rwv av^pco7rcov] But beware of men. Why should 
the Apostles be directed to beware o/'men, when their whole business was 
among men, not among angels or beasts? The sense requires that some 
particular men should be intended; and accordingly rwv av$%aj7r<vv can 
possibly signify no other than the men, i. e. the Jews, as the reasoning- 
requires. '01 avftpaiirai, the Jews, as plainly appears from what follows. 
*Av%pa)7ru, the Heathen, frequently in the three first Evangelists ; not so 
in some parts of St. John, the Acts, and the Epistles, because the dis- 
tinction had ceased before the writing of those pieces. So xvii. 22. -zsapa- 
S/<W9a» s\g )(fi%ag avSpcoVajv, of the Heathen, not T&N uvQpa)7ra>v, which 
would have been of the Jews, and false; see Mark ix. 31. Luke ix. 44. 

Markland, b 

19 — 21 incl. might be a parenthesis. Professor Schulz. 

23. "You shall not have gone over." This is a very good translation. 
The original is, you shall not have finished the cities; ou pg TeXeorfle rag 
nroXsig, i. e. 6%bv elg left out, as is not unusual. See Bos, and particularly 
Markland, ad Supplices, v. 1142. tfwja-au rov AUav, id est, bbov e)g Plu- 
tonem. Weston.. 

25. 'Apxelov no fxa^j], r lva yivylai cog $3d(rxa7^og wjtov, xa) b SouXog cog 
I xu^iog] Vulgate, as the construction seems to require, xa) TQi AOYA12*, 
scil. apxslov. Beza, and two MSS. 

25. "Beelzebub." The Prince of Demons, the same with Baal-peor, 
Lord of generation, or Priapus. Selden tells us he did not understand 
what Beelzebub meant. See Selden de Diis Syris, " fateor cum Origine 
me omnino latere." He has been supposed to be a god of flies, from his 
name in Hebrew; but then Ahaziah would not have consulted him on ac- 
count of his being childless, or for any other malady, since it is not to be 
supposed that a fly-catching god had the gift of prescience. But Beelzebub 
is derived from Baal-zebub, Dominus, Priapus, who was carried in pro- 
cession in Egypt and Greece. See Herodotus, Diodorus, and Athenaeus, 
lib. v. p. 201. Consult Castelli Lex. in voce lit, zab, zabub, zebub. 
membrum virile campus fertilis; and read Sculteti Exercitat. Evangel. 
cap. lvii. p. 483. Critici Sacri, v. 7. — Ahaziah. Joseph calls him airaig, 
childless. Antiq. b. ix. p. 475- Ed. Opt. c. ii. Weston. 

20. Ovjfi 8uo (flpouQla aa-crapiou tsaaheiTai, xa) Iv e£ avTiovJ The Inter- 
rogation should be at zsioKeirai ; then follows xa), et tamen. Markland. 

Ibid. 



ST. MATTHEW, CHAPTER X. 83 

Ibid. ra-so-sTrat st) r^v yr\v~\ Clem. Horn. Orig. and Chrysostom inter- 
pret s\g tt\v zoay'tia.. From' whence, possibly, it was at first written orayqj/, 
and afterwards the first syllable of so rare a word being dropt, it remained 
y^y. Bengel. — But Anthol. iii. 24. 1. vuu. EIS TAN ayX<o(r<ros avaw'SvjIoy- 
re IIESOTSA ksTjucu. Wetsteln. 

30. T/xcoi/ 81 Koi al rql)(sg — es<rt] Though this proverbial sentence is 
to be found in all the MSS. and antient versions, I have nevertheless some 
suspicion that it came originally from the margin. It seems to interrupt 
the inference that is deduced from ver. 29. and should at all events be 
placed in a parenthesis. Dr. Owen. 

31. zsoT^Kaiv <flpov$uov] Why many Sparrows? which would be but of 
small value in this comparison, though they were innumerable. Read 
then here, and in Luke xii. 7. ctoXTuo, you far excel Sparrows. In Matt. 
vi. 20. oo% upfig MAAAON §ia$>ips]s auruiu; and xii. 12. nOSQj ouv 8»a- 
(psptj av9§ft)7ro£ zspoSdrov; and Luke vii. 24. HO%Q,i [uaXKav vpsis hia^ipsls 
rwv zsslswaiv; I since see Theophylact has admitted this reading into his 
text. Marhland, on Lys. xxx. p. 600. col. 1, 2. So ed. Compl. and 
Castalio, longe passeribus antecellitis vos. 

Ibid. Read ra-oAAoJ tflpouQlwv. See what Schlosser has objected against 
this reading in Vindicat. N. Feeder, locor. p. 10. Professor Schulz. 

42. ■tyoxqou] per ellipsin; as in Latin, " Perfundit gelida." Hor. This 
was the least favour that was shewn, and what was granted universally to a 
proverb ; and yet so little toleration had the Jews, according to Juvenal, 
that they would not give a cup of cold water to any but a Jew: 
" Qusesitum ad fontem solos deducere Verpos." 

Juv. Sat. xiv. ver. 103. 
Consult Ludeke, p. 12. Halae 1777. The Dervises (Mahometan Monks) 
offer cold water to the traveller in the Desarts. Weston. 



CHAPTER XL* 

3. nrpo(rhoxwy.su{] Are we to expect? Markland. — It is the Indicative 
present, according to some: put for the future, according to others: the 
second future, says Schmidius: Rather, the Subjunctive present for In- 

m 2 dicative 



84 CONJECTURES ON THE NEW TESTAMENT. 

dicative future; which is an elegant construction, and frequently used by 
the noblest writers. See Luke vii. 19. Dr. Owen. 

5. " Receive their. sight:" inaccurate version of ava%7.iirau<riv, see again, 
that is, regain their sight, which distinguishes those who were born blind 
from those who became so by accident, or otherwise, as in a neighbouring 
country was very frequently the case, owing to the inhabitants sleeping in 
the open air, which was highly impregnated with nitre. Consult Aristoph. 
ver. 95. Plut. " Ei zsahiv avaQhs-tysiag" " Si visum pristinum recuperes." 

Weston. 

6. Kcu yaxapiag sarltv og, &c] Rather, Kai'' Maxdgiog ecfliv og, &c. And 
he said, or added, Happy is he who, &c. st-nrs is to be understood or re- 
peated after xa\, from ver. 4. So xix. 19. xal' ' Ayaxrpsig. — Mark ii. 21. 
22. xal. OuSeif — iii. 24, 25, 26. xal. 'Eav — 26. xal' EJ — ix. 42. xal' *Og — 
43, 45, 47. xal' 'Eav — 50. xal' Iloura — Luke v. 37, 39. xal' OuZs\g — John 
iii. 13, 14. xai" Oulisig — xal' KaOtoj, sub. sItsv aurto — vii. 34. xal. "Okou — 
xii. 35. xiii. 13. xal' 'O Kugioj. Markland. 

7. xa7.ay.ov uiro avsyou <ra7.suoy.evov] Proverbial of an unsteady person. 
Lucian, Hermot. p. 556*. ed. Graev. Markland. 

8. 9. 'AXAa, rl] 'A7.7.a, repeated with interrogations, assumes the sig- 
nification of or. Thus Xenoph. 'A7.7.' a7ry)Toov; aT.7.' zseo) zsaiftixwv y.a%6- 
pevog; aKha. y,s§ucov -csap<Zvi\<ra\ An quid reposcebam? an tecum de amori- 
bus pugnans? an ebrius per vinolentiam male te accepi ? Cyr. Exped. 
lib. v. p. 414. See also Demosth. adv. Lacritum, p. 598. edit. Aur. Al« 
lobrog. 1607. Dr. Owen. 

8. ol to. y.a7.axd (popouvlsg] Read, without the article, 0! y.a7axd ipopouv- 
reg. Plut. in Lycurgo: 'Ev <)s"Apfei 7.euxa <f>opou<riv sv rolg tjsLv§s<t\. Lucian 
in Toxar. %a7.7.<a l<f\ey.y,evov xa\ y.s7.ava ay.irey_6y.evov. Phylarchus in Athe- 
naeo, 1. xii. p. 521, J\apd %upaxou<rlog vny.og r\v rag yuvalxag y,7\ xoo-y.ei<rSai 
^py(ra>, yrfi avQiva §ope~\v, Toup in Suidam, voce UlOrivog, Par. III. p. 55. 

11. 6 dl [xixporegog] And so Luke vii. 28: where the comparative de- 
gree stands for the superlative. In like manner Xenophon: xswg oi $av7.6- 
repoi exelvwv, quomodo illorum vilissimi nobiscum pugnare velint? Cy- 
rop. lib. iv. p. 187. ed. Hutch. Consult Anacr. Od. xlvi. 3. See Matth. 
xviii. 1. and 1 Cor. xiii. 13. Dr. Owen. 

Ibid. 6 til [Mxporspog ev Ty fiao-i7.ela. x. r. 7..] Place a comma after y.ixp6- 
repog, and translate, who is less than John (as yet), in the kingdom of 

heaven. 



■ ST. MATTHEW, CHAPTER XL 85 

heaven is greater than he. The sense is clear. Though ye have not seen 
a greater prophet than John, yet a less than he, as to his mission, is 
greater by being a minister of the Gospel. Bp. Barrington. 

Ibid. pixpnrepog~] Emond Maclot puts after this word a stop, in his 
Histoire du N. T. Paris, 1712, 4to, and thus expresses the sense of this 
passage: "que celui, qui au sentiment des Phariseens est plus petit, que 
Jean Baptiste, est dans le Royaume des cieux, et veritablement plus 
grand." Professor Schulz. 

12. rj @oun\sia. rcSv ovpoLviov fiia.§£lai] By this expression, which has 
been so variously interpreted, I understand that such were the obstruc- 
tions, such the persecutions attending an open profession of the kingdom 
of heaven, or the gospel, that none but men of determined resolution de- 
clared their belief. Pindar Pyth. i. 8l. xa\ <ro(poi } xai yzp<r\ (diala). Which 
the Scholiast explains by %sp<r)v av&pzioi. Pyth. i. 18. Bialag*ApYig. Schol. 
)(T)(upoTalog* Aqtjs.- Bp. BARRINGTON. 

Ibid, xou 0* a<r7a» ap7ra£oi>(riy aur^v] And violent persons (publicans, 
harlots) catch at it with eagerness, Luke vii. 29. Markland. 

Ibid. " Suffereth violence." Men thrust themselves into the kingdom 
of heaven, and insist upon becoming Christians, whether they are quali- 
fied or not. They do not believe that Elias is come in John, though in, 
virtue and in spirit he be that very prophet, and though he reprove and 
command with the same severity and the same authority that Elias ever 
did. Weston. 

13. TxrpotprJTai xa) 6 vopog emg 'Icoavvou] Uncertain whether with a comma 
at 6 voy.og, or 'Imdvvoti. All the prophets and the law predicted the Mes- 
siah until John; so connecting it with ver. 12. Or, All the prophets until 
John prophesied^ but did not shew Christ present ; so connecting it with 
ver. 11. Piscator. 

1J. 'HyX^<ra^£!/ up, &c] This seems to be part of a song which boys 
at play in the streets used to say. Such is that of Horace, Rex eris, si 
recte fades, Hie murus aheneus esto, Nil conscire sibi, nulla pallescere 
culpa. Markland. 

Ibid. "We have piped unto you." See this illustrated from Herodotus 
in a note on Luke vii. $2. Weston. 

19. xou sftixaiajQri -r\ <ro<pia~] Perhaps it should be pointed, xai' 'EftixaiwQiq 
*£ aroQla, &c. They say, Behold a glutton and a wine-bibber; and they say, 

The 



86* CONJECTURES ON THE NEW TESTAMENT. 

The wisdom of this sect hath been justified (i. e. made manifest, evinced, 
und proved) by its followers. Talis secta est, quales et sectatores, saith 
Salvian, De gubern. Dei, 1. iv. p. 92. ed. Baluz. See Luke xxi. 8. Mark- 
land, on Lys. x. p. 556\ — Eisner understands it in the same construction, 
but a different sense: And they say, Wisdom is condemned by her own 
children. Grotius: but Wisdom, the counsel of God, is approved of, or 
acquitted by her children, Luke vii. 29. 

Ibid. "But wisdom." The word justified, which follows, is not to be 
explained by passages that have no connexion with this place, but from 
what immediately precedes it, and to which it manifestly alludes. Wis- 
dom, that is, the wisdom of God, is justified by the conduct of John, and 
of Christ, since the abstemious and recluse life of the one was not owing 
to insanity, nor the conviviality, or social disposition of the other, to any 
love for gluttony, or drunkenness. Weston. 

21. Xopa^if] Origen, on Exod. and in Philocal. reads Hwpa Z)v, and 
so Cellar, in Geogr. lib. iii. p. 492. and Henr. Ernstius, in Observat. Var. 
1. iii. c. 6. say it should be read; since Chorazin does not elsewhere occur, 
either in sacred or profane authors. The word %copa is added to distin- 
guish it from the wilderness of Sin. In this they are followed by Henni- 
nius, Chishull Antiq. Asiat. p. 130. [They who object to %topa, that it 
cannot be applied to a city, yet defend the common reading, yrj 'Iou'Sa, 
Matt. ii. 6. where yrj is so applied.] Many instances may be given of 
words mistaken, for want of being properly divided. So Theocr. Idyll. 
E. 17: 

w jxav out auras xaj Aipvabag. 
For which Warton well reads, ou raoras — And Aristoph. 'I^ireis apud 
Suid. 

ETSe <roi uTripxelai 

'QfTTTspsi ye^ovlas vj/x&S 

For 

ET^sS oT wrsp^slaj, &c. 
Vides auoMODO nos tanquam senes circumvenit. 

Toup. in Suid. voce "Y7rip%slai, p. 258. 
Ibid. Xopa£*v] Origen, Xcopa Z\v: for this reason it is spelt, Luc. x. 1$. 
with an Omega, Xwpagiv. Major, de Nummis Graece Inscriptis, p. 12. 
and Hottinger, Geograph. p. 301. are of this opinion; but Reland, in 

Palaestina^ 



ST. MATTHEW, CHAPTER XL 87 

Palaestina, p. 722, has refuted it, supposing it to be a town of Galilee. 

Professor Schulz. 

22, 23. "At the day of judgment;" that is, at the destruction of 
Jerusalem. 

"And thou, Capernaum." Capernaum, once so famous for its empo- 
rium and merchandize, that raised its head to heaven, shall be brought 
down to hell. See this expression in the Psalms, and elsewhere. Virgil 
too has it, 

Quae quantum vertice ad auras 

iEtherias, tantum ad tartara tendit. Georgic. ii. 292. 

Capernaum was rased to the ground by the Romans in their wars with the 
Jews. It was burnt and reduced to ashes last by Soliman; and in the last 
century was inhabited only by a few gangs of ^Ethiopians that extorted 
money from travellers whose curiosity led them to visit the Holy Land. 

Weston. 

23. 'icog (piou- xalaStGctGrftriG-yi] Shall be brought down to the grave: the 
Cambridge MS. reads, more truly, xalaGrja-iq, as Gen. xxxvii. 35. Bar. iii„ 
19. Hammond. 

25. zsoirsq, xvpis too ovpowou xou rijs 7%] When our Saviour has occa- 
sion to name his Father, that the Jews might not possibly mistake whom 
he meant by his Father, he often adds some description which belongs to 
God only; as in this place, Lord of' the heaven, &c. which the Jews knew 
could not be applied to any other than the One True God, the Creator 
and Proprietor of the world. Markland. 

Ibid. "Answered and said." This is a form of speaking not unusual in. 
the Old Testament repugnant to the Greek idiom, of which Pfochenius 
and Georgius say nothing to induce one to believe the contrary. Vid. 
Georgii Vindic. ab Ebraismis, pp. 293, 294. 4to. Weston. 

26. Nccj, 6 zralrip] After these words supply s^o[j.o7^oFodixal trot from the 
verse preceding. Truly, O Father, do i thAnk thee, that so it seemed 
good in thy sight. Dr. Owen. 

Ibid. Nai] Irenseus, ap Epiph. Hser, 34. sect. 18. p. 254. reads oiTx. 

Professor Schulz. 
30. "My yoke." The Jews say, let a man so apply himself to the 
words of the law as an ox to the yoke, and an ass the burthen. The 
Greeks have the yoke of slavery, and the yoke of necessity, 

—gig 



88 CONJECTURES ON THE NEW TESTAMENT. 

elg SouXov £>7oV Eurip. Troad. 673. 



avufxris iig %vyo» «a9sV1a/x£j/. Orest. I33O. 

Weston. 
Ibid. Clemens Alex. Protr. p. 75, reads thus this verse: b yap £uJoVfwu 
Xpytflog, xa) Qoprw /xou skaQpov l<flw. Professor Schulz. 



CHAPTER XII. 



I. " Sabbath-day," roig (rctGGouri. The plural is used for a single Sab- 
bath. See Josephus passim. Weston. 

4. " Shew-bread," or bread of presentation. See Lev. xxiv. 5- This 
bread was called H^n, from bbtl, to prick, or perforate, because it was 
punctured all over like a wafer to prevent fermentation. See the shew- 
bread in the modern synagogues. Weston. 

6. u-slfav eiflfo a>Ss] Others read /xe/gov. Collate Lamb. Bos to Matt. 
xi. 9. and Gottfr. Olearius, upon this passage. Professor Schulz. 

14. Oi %l &a.puraioi 3 &c] If the present order of the words be retained, 
there must be a comma placed both before and after s&Mleg. — But 
transpose; for the following, which is the order of three MSS. seems pre- 
ferable, viz. egexflovlej 8* oi Qctpurauoi, &c. See Mar. iii. 6. Dr. Owen. 

Ibid. Oi 8s <fra%i<rouoi et-ehbovlig (ru[xGov\iov eka&ov xar auVou] Olearius, 
Obs. in Matt. p. 285. includes <ru|*£ouX»ov eXa^ov between two stops, and 
joins xar adrod with s&T&ovles. He is followed by Wolff, Cur. Philol. 1. 1. 
p. 211. and Zorn. Bibl. exeget. p. 787. Professor Schulz. 

17. Zirws OTtajgaiflfj] These words depend, not on what is expressed 
before but on rovro 8s yeyovsv, understood; which is also the case in many 
other places. Dr. Owen. 

18. xa\ xqltriv roig ebvetrtv airafykei, stag av exgaAv) e\g vixog tt)v xpitriv] 
Et judicium annuntiabit gentibus, usque dum proferat judicium in aeter- 
num vel in victoria. Quae interveniunt Parenthesi includenda. Knatch- 
bull; contra quem vide Wollius de Parenthesi sacra, p. 126. 

Professor Schulz. 

20. a<o$ 



ST. MATTHEW, CHAPTER XU, ** 

20. ew$ dv kxSdT&i e\$ vtxog rr^ xplarivj The LXX, in Is. xlii, 3, read 
gig aKrfieiai/ s^oirrei xplviv, Vulg. ad veritatem judicium educet. Perhaps 
it should here be si? elxb$, shall bring judgment to equity, for reason or 
equity, a xula. rov itxora Xoyoj. Drus. Par. Sacr. — Matthew seems to have 
read in Is. Ytzh for J~W2b*7 as St. Paul renders TO27 in Is, xxv. 8. $\$ vixo$ 
in 1 Cor. xv. 54. hud. Capell. Crit. Sacr. p. 58. — -This passage stood ori- 
ginally in Isai. xlii. 1 — 4, just as St. Matthew quotes it. Justin Martyr, 
who says he never cites any text throughout his Dialogue but in the manner 
received by the Jews [Dial. p. 439], yet cites this text two ways; one as 
altered and interpolated by them ; the other nearly as St. Matthew quotes 
it. Dr. Owen, Enquiry into the present State of the Septuagint Ver- 
sion. — The credit of the Jews would be saved, by supposing that the 
text in Matthew stood at first nearly the same as in Isaiah, in this forms 
EI2AAH0EIANEEOISEIKPI2IN; and that some letters of the copy 
being by chance obliterated, as thus, E . . AAH . EI . N . . O . S . . KPISIN, 
the blanks being so filled up, E[kb]AAH..EIP]N[ik]OS[thn]KPISIN, 
were so copied by others afterwards. Z. 

Ibid. "A bruised reed." He shall offer no violence to any man, how- 
ever defenceless his state may be, and take no advantage of his condition, 
however resistless, till the end, when having established victory, he shall 
give judgment. Weston. 

Ibid. " Smoking flax," the expiring wick of a candle, or cotton of an 
extinguished lamp. Weston. 

21. xa) h rep ovofxah] The LXX, reading Bethoratho, in his law, wrote, 
probably, h ra> NOM12j auYow. Maldon. — Or read x<xi' 'Ev raJ lvo^.a}i, 
as a new testimony cited from Is. xi. 10. where the LXX have sir aurtS 
sflfi] Itonoucn, which is the same as eir\ ra> avopuli aurou. Drus.. Par. Sacr. 

24. "By Beelzebub" observe, by the prince of the devils; now the 
ivjlafpog, or fly-catcher, was an inferior divinity, such as Apollo erpj/Osuj, 
and of course was so called from his occupation or employment, and was 
as different from the prince of the devils as Apollo a-^ivbsug from Apollo. 

Weston. 

29. $7}<rj) rov \<ryypw, xou tots rr^v olxlav aurou Stap7raVsi ;] Place the 
interrogation at ic^ugov, not at Siapxdasi. How can one enter into the 
strong man's house — except he first bind the strong man? a nd, or for, 
he will then spoil his house. Piscator, Schmidius. 

N 32. Kaj 



flO CONJECTURES ON THE NEW TESTAMENT. 

32. Kcu is here exegetical, and should be rendered nempe, &c. 

Dr. Owen. 

35. IxSaXhsi Brovijpa.] Perhaps TA croi/vjpa, as before, ek$eh*het TA 
y.yafid.. But such is the difference of the use of the article in the Greek 
tongue: good things with the article, evil tilings without it. See Isaac 
Casaubon, and Raphel. Xenophon. — Possibly to. cron^a, from the oppo- 
Sites, 6 aya&og, 6 zrovypog, ra. ayaQa, ra zsourjpd. It is SO in Luke vi. 45. 

Markland. 

36. Txrav prjixa apyov] idle words; that is, words not merely useless, but 
wickedly employed, will be called to account. Thus the words inutile 
and axpYj'idlos signify in Horace and Musaeus. — Aurum & inutile; i. e> 
destructive gold; summi materiem mali. Hor. Od. lib. iii. 24. 

xai zsolov ayjpy\i<f\w a.[Aai[AaxeTou rziev aK[U]g. 

Musaeus, ver. 328. on Leander's death. Weston. 
Ibid. zsdv ffiAa dpyov] Here the Nominative Case is put- absolute, as it 
often is in the best Greek writers. See Xenoph. Cyrop. ed. Hutch. 8vo. 
p. 79. The like construction occurs Luke xxi. 6. John vi. 39. vii. 38. 
xvii. 2. Acts vii. 40. Rev. ii. 26. iii. 12. and implies quod attinet ad, 
with regard fo, or, as for , &c. See also Dion. Hal. txrsp) cuv9. p. m. 174. 

Dr. Owen. 
37- 'Ex yap tujv 'Koyatv <rou dixaKod^a-r], xa) ex rwv Xoywv crou 
xaJaSixao-flijoT)] In one MS. [viz. that given by Beza to Cambridge] $ 
ex twv \6ymv. In which way of speaking xa) is sometimes used for ?}, as 
Aristot. rj agelvi jxeJot *.6ir*\s xa) v$ovt\s, as, on the contrary, 4j for xai, as 
Rom. iv. 13. Beza. 

38. cypsiov, viz. ex rou ou%avov. Compare chap. xvi. 1. Mark yiii. 11. 
Luke xi. l6\ 1 Cor. i. 22. Dr. Owen. 

39. U A sign." 'Htso^sv he ©sov <prjvai TEPAS. Odyss. y. v. 173. 

Weston. 

m 

39, 40. For the explanation of these verses see Dr. Owen's Boyle's Lec- 
tures, vol. II. p. 224 — 226. Dr. Owen. 

40. " Whale's belly." Any other large fish would have done better than 
a whale, as his throat is not made for swallowing a man. Ktjtos means ia 
general any large fish, as in Homer, ver. 97. /x. Odyss. The K-ijros men-, 
tioned in Oppian is a shark, because he is described as having three rows 
of teeth. There was a fish that appeared on the coast of Portugal, called a 

\ lamia, 



ST. MATTHEW, CHAPTER XII. 31 

lamia, axo tov Xaip>u, from the size of his throat, in which a man might 
stand upright. See the Universal History, vol. iv. Weston. 

41, 42. tatT^sIov 'Iwva. — %oXo[j.d>vlog] scil. crXsToy [ri]. And so Luke vii. 
26. zTsourtroTspov [ViJ ; as likewise in other places. Dr. Owen. 



CHAPTER XIII. 



3. "In parables;" rather, in comparisons, or in similes, or by compa- 
rison. See Mark iv. 30. Weston. 

8. "Good ground," ryv yyv ttjv xa.7^v, the good ground. Thus in St. 
Mark, iv. 7. Read the tract Henrici Stephani on the conformity of the 
Greek and French Articles, and perhaps you will discover that they are 
not always emphatical in either language. Matthew omits the article 
sometimes where Mark adds it. Compare x. 1. vi. 7. Weston. 

Ibid. " Some an hundred." In St. Mark iv. 8, 20. in two places the 
climax is reversed, as in Horace after Pindar: 

Quern virum aut heroa, lyra, vel acri 

Tibia sumis celebrare Clio? 

Quem Deum? 
In Pindar it is, 

Tlva 0sov, rlv "Hgcoa, 

Tiva 8* ''Avftpa, KsXa&jja-o/xev ; Olymp. 2. Weston. 

11. "On v[uv bsbolcii yvwvat\ "On here does not signify because; but 
what the Latins express by nempe; we, by viz. It should not be expressed 
in the version. Markland. — This Grotius supposes to be an Hebraism: 
but Xenophon has the like phrase. v^Jiv /xev ya% SiSolou JxxojxtVai tcu£ av- 
hqag. Cyr. Exp. lib. vi. p. 487. ed. Hutch. 8vo. Dr. Owen. 

12. "Whosoever hath not;" that is, whosoever hath not more than he 
began with, shall lose his original stock, or talent. Thus Theognis the 
favourite of Socrates, ver. 36*. : 

'EcQXaJv jxgv yag car eo"8Xa ju,aQij<7ea», 7)V 8s naxolcn 
Su/xjx»^9%, a7ro7\Si$ xa) tov eovla voov. 

N2 By 



S3 CONJECTURES ON THE NEW TESTAMENT. 

By conversing with the wise you may improve your understanding ; 
but by associating with fools you will lose the little sense you were in 
possession of. Weston. 

14. 'jSXsVoi/Jes j3Ag\|/e?e] Such forms of speech Vorstius and Gataker 
suppose to be derived from the Hebrew. So they may; but they are also 
used by the purest Attic writers. Thus Xenophon, cts/Qojv — eirei<re* 
Cyrop. lib. v. p. 298. and uxaxoumv — utt^xouo-oi, lib. viii. p. 475. ed. 
Hutch. 8vo. See Mark iv. 12. Luke viii. 10. Acts vii. 34. Heb. vi. 14. 

Dr. Owen. 

21. "He is offended," translate, discouraged. 

24. cnrslpovli] Some MSS. arTfeipuvlt, which seems better. Markland. 

28. Mitels — (ruAAsfa>/xei/] Understand tva, as Mark vi. 25. &sao> Iva. 
ju.o» foog, &c. Arrian Diss. Epict. ii. 1Q. ti oZv; 9-eAeJs agfa>/xsQa rsQe. 

Markland. 
.32. [mxootsoov for jLuxgoValov ; and /xsT^ov for piyuflov. So 1 Cor. xiii. 13. 

Dr. Owen. 

S3- "Which a woman." Women in some countries in Europe follow 
the plough, and do the work of men. In Algiers and Tunis they grind 
the corn. Weston. 

35. foot, -rot) zjoofr'iTou] In some copies it was antiently read foot. 'H<raiou. 
But not finding it in Isaiah, they left out the name, and put in the pro- 
phet. But it was originally foa 'A<ra<p, which some not understanding, 
inserted first 'Hcatou, instead of 'A<ra<p ; afterwards it came to be zspo^rov 
alone. Catena Gr. in Psalm, apud Wetst. 

41. <ruAAe^ot/cr<i' — T&aulot. rot. (rxa.vZa'koL, xal^raug rsoiouvlag, &c.~] Why 
all things that offend? Perhaps nANTAS ra <rxavS«Aa- — zroiouvlag — as 
Rom. xvi. 17. robg — ra mtavfoiha. — zsoiouvlag. Markland. — Perhaps the 
abstract for the concrete: as the Latin scelits for scelestus. Dr. Owen. 

44. The English translation runs thus: — Again, the kingdom of heaven 
is like unto treasure hid in a Jield, the which when a man hath found, 
he hideth (expose), and for joy thereof goeth, &c. Why should he hide 
it, when it was hid before? The word sxpu^e signifies celavit, non vulga- 
vit, i. e. he kept it secret. Bryant. 

48. The word that here governs the participles and verbs is akisig under- 
stood, but implied in the context. Dr. Owen. 

54. IS/- 



ST. MATTHEW, CHAPTER XIIi. 53 

54. k^wrxBV — h TJ] (TuvafeoYfi oLurwv' <xxf\f\ The point after onurwu had 
better be taken away: he taught tliem in their Synagogues so as that they 
were astonished, and said, &c. Markland. 

55. oyv) vj (X'^T7jo aurov T^iyslai Maoia/A, xa) ol aosA^ol auTou , ldxco€og i 
&c.1 I would distinguish the sentence at Mae/aju, - and let the rest 
depend upon ver. 56". his brethren and his sisters, are not they all 
with us? Markland. 

56. ou£< vra<rai vsplg r^ag s»<n;] are not they the same kind of persons 
that ice are? like us? no better than we are? because it follows, Whence 
therefore hath this fellow all these (qualifications) things? See Luc. Fu- 
gitiv. p. 597. t. II. edit. Graev. isplg =a=, like me. Plato Sympos. p. 31. 
edit. Oxon. Plut. Sympos. ib. p. 29. So Mark vi. 3. — The parables in 
the thirteenth chapter seem to contain an account of divers events relating 
to the state of Christianity in the world, and of the effects of it upon per- 
sons of different tempers. Markland. 

55? 56"' "His brethren and his sisters." According to the usage of the 
Jews, cousins were called brothers and sisters. Ajax was the cousin of> 
Achilles, and yet he calls him brother. 

Frater erat, fraterna peto. 
See Ovid. Metam. xiii. 36. 

■ fratres Telamon- Peleusque fuerunt, ver. 151. 

Weston*. 



CHAPTER XIV, 

2. Outo's k<f\iv 'lcoavvrjg b Bowr] i<flr l g-~] Perhaps this should be read inter- 
rogatively, from Luke ix. 7. and 9. Is this John the Baptist? Is he 
risen from the dead? Markland. 

3. 'O yag 'Hpa>'<$7]£, &c] All from these words, as far as eQa-^av aurl in 
the middle of the twelfth verse, is to be placed in a parenthesis, as Theo- 
phylact has well observed, whose words are these: Tt ctTr^iysiXav tu> 'Irj<rou,. 
&c. What did they tell Jesus ? Not that John was dead (for the nar- 
ration concerning John is only a parenthesis), but that Herod said Jesus 
wasJoJm. ehOovleg therefore is rweg ehbovlsg, some persons coming, not 

the 



94 CONJECTURES ON THE NEW TESTAMENT. 

the disciples of John coming. — In the first verse perhaps it was written 
<kxor t v rou 'Jb]<ro5 with the article, and so again c. xxvi. 51. See on Luke iii. 
21. Markland. — The parenthesis seemingly extends to the end of the 
twelfth verse; and if so, eX0oi5]s£, in the sense of ebrsxSoVles, must be referred 
to John's disciples. Dr. Owen. 

Ibid. "For Herod." The parenthesis, which begins with these words, 
is to be continued on to the end of the twelfth verse, "and went and told 
Jesus." Theophylact, and Dr. Owen after him, place it in the middle of 
the twelfth verse, at the words "and buried it;" and say, that what fol- 
lows, "and went and told Jesus," means, told him that Herod said Jesus 
was John. Now, that this is not so is evident, to me at least, because, 
"and went and told" can by no means be joined to what precedes the 
parenthesis, the disciples not having been mentioned, and there being no 
nominative case to went. Whereas "Jesus heard of it" is naturally con- 
nected with what went before; as for example, Herod said to his servants, 
John the Baptist is risen from the dead. When Jesus heard that he had 
said so, &c. Weston. 

6. "Herod's birth-day;" that is, as a king, the day of his coming to 
the throne. Regni suscepti. 

At cum 

Herodis venere dies. Persius. 

Thus ysvstria, <rej<rp>i>, vid. Sozomen. lib. vi. c. 2. is the natal day or anni- 
versary of the earthquake at Alexandria. Consult Ammonius De Dif- 
ferentiis Verborum. Weston. 

10. "And he sent and beheaded." Kal 6 [tXv ts-ipj/as outeths rov <&?oxpi\av. 
Plutarch, crspj TcatSaJv a.y(oyrjg. There is an instance of this summary kind 
of execution for the gratification of a favourite (which Lardner wished to 
find), in the Life of Cato the Censor, " Ilpoa-sra^s tov rpa^Xov a7roso\}/a*." 
Plutarch. 4to. p. 349. See Lardner, p. 14. Credibility of the Gospel His- 
tory, ed. 1730. Weston. 

13. B7£^7), elliptically for h tse^y bh(S: it should have been translated, 
not, on foot, but, by land. For it stands here, as in many other authors, 
opposed to h ctWoj, going by sea. Dr. Owen. 

Ibid. Tlegy, on foot, by land. Eurip. Iphig. inTaur. 884. 
Tlorspov xala xipcrov, ov%) vat, 
'AAAa ctoScov f>»7ra. We$TON. 

1 r " 

15* «>£& 



ST. MATTHEW, CHAPTER XIV. 95 

15. woo. rfSs vraprfhhsv'~\ i. e. the day is far spent. Raphel. not. Polyb.-— 
Or, it is time to dismiss the people. Ylotpip-^sa-^ai, adesse, as Acts xxiv. 7. 
Luke xii. 37. Jos. 'AJceoo-. v. 8. 1. Luc. Nigrin. p. 3.5. Liu. ult. ed. Graev. 
Isocr. Archid. init. & De Pace, p. 32. ed. Genev. Demosth. Hapa.—ps<r§. 
p. 136. ed. Taylor. I omit many others. Markland. 

20. to zsspi<T<revov rcuv xAoMrjxaraiv/] Tcov zj=pi(7<rsMvlwv rdSv, Evang. 21. 
fVetstebi. — The Vulgate distinguishes after Tnspur<r=voi>, connecting raTv 
xkoLo-iJ.a.roov 'huo^sxa. xofylvoug with zsT^osig, and they tooli up the remainder, 
twelve bashets full of fragments; which is the softer construction, 
though the other is mostly followed. Beza. 

25. Telaoly] Ss $tAa;of] In the fourth watch of the night — reckoning 
after the Roman manner: for the Jews divided the night into three 
watches only. Dr. Owen. 

2,6. " Spirit," Qav\aa-[i.a., in Luke TLvsZ^cx.. The Pharisees believed in 
the existence of spirits clad in human forms. The spectre of Achilles 
appears twice in the Hecuba of Euripides, and is called <l>ai/7ao-p.a. ver. 
95—390. See also ver. 54. Weston. 

33. 'A"hrfiwg ©sou ulog e?.] Our version here makes but little difference 
(though there is a great one in the original) between this confession and 
that famous one of Peter's, ch. xvi. 16\ Here it is barely a.Krfiwg ©sou ulog 
si, which is no higher an acknowledgement than the heathen centurion and 
the soldiers made at the crucifixion, Matt, xxvii. 54. akrfiiog @=ou vlog r t v 
ovrog. But Peter's confession was much fuller: Xv ei 'O Xqitflog, 'O vug 
TOT ©sou TOT %(5vlog, Thou art the Christ, the Son of the one God, 
the living God. In the English translation, indeed, the centurion and 
his pagan soldiers say, Truly this was the Son of God. More than this 
could not have been expected from followers of Christ; but heathen sol- 
diers (unless inspired, which is not said) could not mean more than Truly, 
this man was a son of a God. Theophylact hath observed upon that 
place of chap. xvi. ou yao stirs, %v el 6 ~Kpt<flog, 'nog rou @sou, %cop)g rou 'O 
dpQqov, aXha /xeJa tou ap&pov, 'O ulog, rovlealiV, ocuto£ sxshog. 'O slg, xaX 
\Kovog. Markland. 

35. s7riFvovlsg avTou] When they knew him again, or remembered him; 
for he had been in those parts before, Matt. viii. 28. and cured a Demoniac 
there: and hence appears the reason why our Saviour would not let that 
Demoniac, whom he had cured, be with him; but ordered him to go 

home r 



06 CONJECTURES ON THE NEW TESTAMENT. 

home, and relate what God had done for him ; which the man did: all 
which was preparatory to this his second visit, when they received him 
more favourably, and brought to him their sick to be cured. So that this 
Demoniac was a kind of apostle to all the people of that country. See 
Mark v. Markland. 



CHAPTER XV. 



2. "Tradition of the elders." The Pharisees had traditions of the 
elders, traditiones humanas, besides the written law; these were called 
Masora and Cabbala. Tradition nrapa^otns, xa) Sia^oxrj, are never taken 
in a bad sense, except the words elders, or men, are added to them ; as all 
doctrine must be handed down from one to the other by report, ex auditu. 
Who, says Esaias, has believed our report? that is, who has given any 
credit "DWlDtin, to what we have heard? Weston. 

3. The Opposites are remarkable. To 0! fxaQrjIat <rov is opposed v[x.ei$' 
to t^v crapaSo(nv, T7}V svloXrjV to rail/ z&gecrSijlspcov, tov ©sou. It is observa- 
ble, that our Saviour seldom asked the Scribes and Pharisees any questions 
first; but generally confuted them from their own positions and proposals. 

Markland. 

4. xa) 6 xaxoXoywv] Distinguish, xal' 'O xaxohoywv, this being itself 
another command; the former Exod. xx. 12. this Deut. v. 16*. And so 
Wetstein, from ed. Elzev. 

5. AaJpov, eav e£ sy.ou co'c^sXtjQ^, xa) ou .fufj Ti[/.rjO~y) tov cralepa] An el- 
lipsis is supposed after xa) ou ju.75 ri^trrj tov zsdlspa, which Beza supplies 
by insons erit; our version by, he shall he free. But there is no ellipsis: 
xa) ou py ti^o-v) are not our Saviour's words, but part of the determination 
of the Scribes, who say, Whatever you ivould have me allow you for 
your maintenance, is already vowed as a gift to God, therefore he must 
not relieve his father or mother; with a less distinction at cotpshrfiijs. 
Markland. — Beza adds, "Quod Erasmus dicit potius legendum afySstoj&j", 
ut sit juvaris, plane non intelligo." It is so read indeed in Le Clerc's edi- 
tion: but candidly corrected, wQeTtf in the Critici Sacri. 

Ibid. 



ST. MATTHEW, CHAPTER XV. 97 

Ibid. e| epD al<pe?tf]0ffc,] So iEschyl. Prom, vinct. 221: 

rotaS' e£ £]W,ou 
'O TaJv 9-sa)f ropavvog a>q>e\r)ix£vog. Dr. CiOSSET. 

14. " If the blind." This must be the case when the blind lead the 
way. 01 yap fi^sirovlsg roig ru<p^.oig ijyoJ ( ue9a. Aristoph. Plut. ver. 15. See 
the Scholiast. Weston. 

16. 'A^pjv — io-1s;] 'Ax[xr t v for xar ax^v. This, in the Greek, is, I 
think, one of the sharpest reproofs that our Saviour ever gave to his Dis- 
ciples: Etiamne et vos tam egregie imprudentes estis? See Bos, Ellipses 
Graecae, p. 332. ed. Schotgen. Dr. Owen. 

22. Kvgie, v\\ Aa6)S.] It seems wonderful whence this woman, who 
was undoubtedly an heathen, should know and acknowledge that Jesus 
was a son (or descendant) of David. The tradition of the intercourse be- 
tween Solomon the son of David, and Hiram king of Tyre, might possi- 
bly be preserved, without naming the country from whence this woman 
came; unless it be said, that she was divinely inspired when she said 
this: which I presume is more than can be proved. It is not so strange 
in others, elsewhere, who made use of the same appellation, because they 
may be supposed to have been Jews. Markland. 

26*. " Children's bread." To throw bread which the children might eat 
to the dogs. See Alciphron's Letters, let. 44. "The bread with which he 
wiped his hands was thrown afterwards to the dogs." The Antients wiped 
their hands at table with the crumb of their bread rolled into balls, and 
then cast them to the dogs under the table. See Hofmanni Lexicon, voce 
Afagdalia, and Aristophanes, Athenaeus, &c. whom he quotes. Weston. 

30. erepoug tooAXou^] A short way of speaking, which Mark expresseth 
more fully bysroAAous xaxwg %-^ovlag rxoixfaaig vovoig, chap. i. 34. Marklanjd. 

31. xuXKobg uFieig~\ Erasmus, p. 55 of his Annotations, thinks this to be 
an interpolation. Saubert [Var. Lect. Ev. Matth. p. 143] declares, that 
it was wanting but in one MS. Bengelius supposes that some Translators 
may have left out these words because they could not express them in their 
language [Apparat. Crit. p. 478]. Professor Sckulz. 

37. xa) ftpav] Schmidius without the subscript, laying it down here 
for a rule, and in Matt. xvii. 27. that as the future up<Z drops the iota, the 
tenses, which are derived from the future, do not resume it; that we must 
therefore write ypov in the imperfect, but r\pa, ypxa, and ^6rj, Acts viii. 33. 
The Edd. however have seldom followed this rule. 

o CHAPTER 



98 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER XVI. 



1. £7r7]ga>T7jcrav] still required or demanded, as they did before, xii. 38. 
where it was the Scribes and Pharisees; though enrepoSiouo is frequently 
put for spoSlaay. Markland. 

2. sTttsv auroT^*] In Luke xii. 54- it is rol$ o-ghoig, because the Pharisees 
and Sadducees were mixed with the o-ghoi. So Luke xx. 9. a parable is 
spoken, -nsplg rlv 'ha.ov but in Matt. xxi. S3- the same parable is spoken to 
the ap-^i-^Hs and the z&gs<r€uTepoi rou'Xaou. Markland. 

3. "Foul weather;" bad weather in general, such as rain or wind. This 
shews us how we are to translate St. John x. 22. where the badness pf the 
weather drove our Saviour into the portico. 

4. Ysvea. Txovrjoa, &c] Qu. whether this was not brought hither, and 
put into the margin, from chap. xii. 39. as a parallel place? Markland. — 
All the words between 8Jva<r0s, ver. 3. and xa) xaiaknrwv, ver. 4. are a 
manifest interpolation, having no reference to the demand of a sign from 
heaven, ver. 1 . Dr. Owen. 

5. xa) e?v.9oVJes, x. r. X.] and when his Disciples were come to the other 
side, they had forgotten to take bread; that is, they found, they per- 
ceived that they had forgotten: for they had forgotten it before they took 
shipping, as much as when they were come to the other side of the water; 
but they were not aware tliat they had forgotten it till they came to land. 
This may be an instance of the inverted way of writing, which is often 
to be found in the Evangelists, instead of And his Disciples had forgotten 
to take bread, or loaves: and when they came to the other side, Jesus 
suid, &c. See chap, xviii. 10. Mark xvi. 1. Markland. 

6*. oqSIte xa) -csprnkyfis. ano t% typirfr, &c] This was Jesus's usual me- 
thod, from the little occurrences of common life to teach or hint some- 
thing necessary, or useful to be known. The Greek expression is in Ar- 
rian'S Dissert. Epict. i. 3. at the end, ooars oZv xou zypocriyslg, pr) ri, &c. 

Markland. 

11. YLw$ 



. ST. MATTHEW, CHAPTER XVI. d§ 

1 1 . Huts ou vosirs, on ou ssepi aglou sTttov up/, STgotre^eji/ «tto] To make 
out the construction, "Grotius, after elrrov up, supposes an ellipsis: ou jfrg^l 
as)ou si7rov i)[jav, [on sIttov] ra-gotrs^eiJ/, as at ver. 7. StsXoyt^oj/Jo T^syovlsf "On 
aaloyj owe lAa£op, saying, This he said, becavse we have taken no bread. 
Others suppose aXXa understood before -a? poor ayeiv, as 2 Tim. ii. 14. els 
ovoh xpria-ifMV [aU'j lir\ xoO a.<fl go<pr| reoi/ axouovlcov. — But Hombergius, 
inclosing in a parenthesis ou rzsp\ aglow, thinks he removes the ellipsis: 
How do you not understand, that / said to you (not concerning bread) 
that you should beware of the leaven of the Pharisees? In which con- 
struction it should be o,n, do you not understand' wakt I said, &c. 

Ibid. Abresch [Annot. p. 547] takes vs^vkyjw to be a Nomen: on cu 
zrsp) aplou sittov up ro ztrgoo-e^siv. Heumann observes, that when after etirov 
an Infinitive follows, it means not / have said, but i" have commanded. 
He takes away the signum interrogations after vsio$, and the stop after 
up, and gives us this sense: I did not order you about the bread, that 
you should beware of the leaven of the Pharisees. Professor Schulz. 

13. TiW /As Asyou<riv oS avOpawroi elvcu, rov uSov rou ayOpcoVou ;] Christ 
no where else adds p when he speaks of himself, as the son of man, in 
the third Person. The pronoun therefore is redundant, and was probably 
added by some one in the margin, lest it should be thought that Christ 
did not mean himself when he said rov ulov too ayS&toVou: from whence it 
was received into the text." After that, some copyist, retaining p ex- 
punged roi/ ulov to~j avQpcoTrc'j. But perhaps all would be clearer if we 
divide the sentence into two questions, Whom do men say that I am? 
The son of man? i. e. Do they say I am that son of man, who .was to 
come? Luke xvii. 22. Beza, Piscator. — y.e is omitted by the Vulg. Copt. 
Sax. and so approved of by Mill, Prol. 1194- and Bengelius. — T/va, qua- 
lem, of what quality, with what view or design. Markland. 

17. Bap 'Imvaj F. Bap-'Iaxxi/j/a. 

18. I say unto thee, Thou art Peter, and upon this rock, fyc] The 
original should rather be translated thus: Thou art a stone, and upon this 
stone I will build my Church. The Church in the N.T. is often compared 
to a building. The Apostles are denominated a foundation, &sp\j j/. 
Eph. ii. 20. our Lord himself the corner-stone, axpoftoviouov Kidov, which 
unites the walls, l Pet. ii. 6. ?u'9o£ xa\ rsirpc*., ver. 8. The allusion can 
hardly be to the name of Peter (as his real name was Simon, which 

2 probably 



ico CONJECTURES ON THE NEW TESTAMENT. 

probably he bore from that time, from this accidental speech of Christ. 
In the Syriac, which our Lord spoke, both words must have been Kephas, 
without such a distinction as zuirpog and z&irpa. Bp. Harrington. 

Ibid. "The gates of Hell." Though you die, yet my Church, founded 
on a rock, shall survive. The Jewish Gehenna had gates and a porter, as 
well as the Pagan Hades. "Etiam janitor Gehennae tibi resistere non 
potuit, cum venires ad educendum Acharem." Aboth 24. & Chagiga xv. 
1. quoted by Wetstein. Weston. 

19. " Whatsoever you shall bind." There is a curious inscription, on a 
column to the memory of Isis and Osiris in Diodorus Siculus. 'Eya>"I<rig 
elpi 73 $a.<rihi(r<ra, srac-% yiopag 73 CTOuSsuQeura 6770 'E^uou, xa\ ocra. lyai S^Vco 
ou5c)<; SwdElai ?a)(raj. Weston. 

20. 'Ir/o-oug ~Kpialog~] The word 'Iricroug is utterly superfluous, there 
being no manner of reason why he should charge them not to tell that he 
was Jesus, the name by which he was always called, and in which there 
was no secret. He might as well have forbid them to tell that he was a 
man, or that he had any name at all. This word is wanting in so many 
MSS. that it might safely and much better have been left out of the later 
editions. Markland. 

23. "TtolFs hnrinto [x,ou, %alava\ Hilary and Chrysologus, scandalized 
that the name of Satan should be applied to Peter, would distinguish the 
sentence thus, applying the first part to Peter, the latter to Satan: "Y^afe 
ojnVa) /jtotr 'Xalava, (rxavdahdv [xov e? cru. D. Heinsius. 

2o\ Tt yap coc^sXsTTaj, &c] I would put this verse in a parenthesis, 
because the reasoning of the 27th, /xeTiXsj yap, seems to depend not on 
this, but on the 25th, cbroAsVst aur^v, and suprjasi auVvji/. Markland. 

28. nvsg twv d>?>£ scflrjxorwv, some standing here] i. e. here present 
(meaning John) now alive; without any regard to the posture they might 
be in at that time. So our Saviour is represented sometimes as standing, 
sometimes as sitting at the right hand of God: that is, being; and that is 
all, I believe, which is meant Acts vii. 56". where St. Stephen says, that 
he sees the heavens opened, and the son of man standing at the right 
hand of God. Thus Acts xxvi. 14. St. Paul says, that himself and his 
companions all fell to the ground; but chap. ix. 7. he says, in his account 
of the same story, that the men who journeyed with him (el<flrjxei<ruv evvsol) 
stood speechless; i. e, were speechless; for as yet it should seem that they 

lay 



ST. MATTHEW, CHAPTER XVI, 101 

lay upon the ground. All verbs of posture or gesture, as to go, to walk, 
to stand, to sit, &e. in good Greek writers (and some in Latin), have the 
signification of existere, to be. Tivsg, often said of owe person. Markland. 
Ibid. " Shall not taste of death;" translate, "taste death," as in Hebrews 
ii. 9. Taste, from the French tetter, to try, experience, feel, is not always 
restricted to the palate. Aristophanes says, taste the door, ysZtrat rrjg 
Svpag; that is, knock gently at it, not as if you would break it open. 
Frogs, ver. 465 . Shakspeare says, "Taste your legs, put them in motion.? 
Twelfth Night. Weston. 



CHAPTER XVII, 

1 . Ka< pstf 7)ixipag s£] The preceding words, ewg a.v 'l%oo<n tov ulov, &C» 
the Antients interpret of Christ's transfiguration, whence they connect the 
beginning of this chapter with them; as at Mark ix. 2. and Luke ix. 27. 
the very same passage is connected. D. Heinsias. 

2. (uelefUifXpcoQr)] And so St. Mark ix. 1, But St. Luke, writing to the 
Gentile Converts, seems to have cautiously avoided the word, lest it 
should give countenance to their fabled metamorphoses. He therefore 
says, ix. 29. to el&og tou srpo<ra)7rou aJrou erspov, the fashion of his counte- 
nance was altered. Dr. Owen. 

Ibid. IfxaTia aurou eyivslo Asuxa wg tq <pa>£] F. tag to $>wg CEAHNHC, 
bright as the light of the Moon. The contraction C, being put for the 
whole word, might be omitted, from its being the same letter with which 
the last word <pwg ended. J. S. Bernardus Medicus, ap. Wetstein. — 
A moon-shine emendation. W. B. 

11. ep%slai vrpaiTov~\ i. e. is to come, or will come. Markland. ■ 

The present tense for the future. So likewise John i. 15. xx. 17, 
Dr. Owen. 

12. l7roir)<rav — o<ra >J0£A7](rav] A like expression is used in the same 
sense by Xenophon, Cyropaed. lib. ii. p. 59. D. where an eagle having 
caught an hare, aTrsvefxwv btv\ Ao'<pof tivol ou zjpoo~co, s^py}T0 Tf, ciypct o,ti 
^OeA£V whxch, lib. iii. p. 63. B. is p^<ra<r9ai o,tj $ouAoflo- So Mark ix. 13. 

They 



102 CONJECTURES ON THE NEW TESTAMENT. 

They have had their will of him: which will was to hill him. Luke xxiii. 
25- tov ok 'Irjerouv zrapi^ooxs rca S-eAi^aah aorwu. Markland. 

16. " They could not cure him." The Jews say, why could they not 
cure him, after they had power given them to cast out unclean spirits? 
The answer is, that it was necessary, in order to perform the miracle, that 
both parties should believe that it could be performed; but in this case 
there was a failure on the side of the Apostles, who did not think they had 
power enough to cast out the devil; and on the side of the father of the 
lunatic, who wanted faith to believe that they could cure so difficult a 
case. This is to be collected from the reproof given by our Saviour to 
both parties. Faith was equally necessary, and a sufficient portion of it, 
for him who was to effect the cure, as for him who was to be healed. 
Had any one said, even in his heart, to our Lord, Ileal me, O Lord, 
if thou canst, but I doubt if thou canst, he would not have been healed. 

Weston. 

17. V Q yei/=a aV»<r?o£, xa) %ie(rlpa l u{jLsvr[\ It is difficult to assign the person 
or persons to whom these words are spoken. "Anurias agrees very well with 
the Disciples, ver. 20. But how could they, or the father of the young 
man, be said to be ysvsa §is<flpa[xfAsv7}, a perverted race? These are the 
words of Moses, Deut. xxxii. 5. concerning the Jews: ywsa <rxa\ia xou 
ois<flpot.[Apevr): alluded to in Philipp. ii. 15, It may seem to be a soliloquy 
or lamentation of our Saviour to himself, meant of the whole Jewish na- 
tion in general, as the words are used by Moses to which Jesus here al- 
ludes: after which he turns to the persons present, and says, Bring him 
hither to me. Dr. Whitby refers these words to the Scribes, who at that 
time were disputing with the Disciples. It seems probable that anurias 
is to be referred to the Disciples (ver. 20) ; he(rlpuy.^iv^ to the Scribes : 
the former u^wv to the Disciples, the latter to the Scribes. See Horat. 
Serm. I. 1. hinc vos, vos hinc, mutatis discedite partibus: Rom. xiv. 10. 
where I have noted many instances. Markland. 

21. ev 7JTpo6-Eu%r) xa\ vrplela] Read h arpocrg^el vr}(fisict, in constant 
fasting, just as all the Physicians were wont in this case to prescribe. 
Si/kes, Enquiry into the Meaning of the Daemoniacs, p. 47- — Prayer and 
fasting are joined, 1 Cor. v. 7. 

24. ra Mftpaxpa] F. for rrx. read to, here, and at the end of the verse; 
the didrachma being a single piece of money. Piscator. 

27. aria- 



ST. MATTHEW, CHAPTER XVII. to$ 

27. tflalijoa.''] A Mater; a piece of money equivalent to two didrachmas. 
Our version, by not preserving the terms, has obscured and enervated this, 
whole account. Dr. Owen. 



CHAPTER XVIIL 



1. 'Ev exsivrj Tjl (Spa. srgofnJxQoi/] Place a comma at coqa, the sense and 
construction seeming to be this: At that time the Disciples disputing 
among themselves 'which of them is to be greater than the other in the 
kingdom of heaven, came to Jesus. This will make the accounts of the 
three Evangelists agree. Markland. 

10. "Their angels." it appears to have been a popular belief among 
the Christians, not discountenanced by our Saviour, derived no doubt 
from the Jews, that a man in all states of his life had a concomitant angel 
attending on his person, and, as it should seem from the Acts of the Apos- 
tles, supposed to be exactly resembling him in every thing, even to his 
voice; for when Rhoda still continued to insist that it was Peter at the 
gate, because she had heard him speak: They said with one accord, "It is 
his angel." Observe that the Christians were collected together to pray 
in the house, at the door of which Peter was knocking, and upon the first 
report of his being there, they had accused the maid-servant, or damsel, 
of being out of her senses, but upon her repeated affirmation that it was 
Peter, they agreed that it must be his angel. They therefore must think 
that the angel of any man resemblecLhim even in his voice. Weston, 

12. 1x1 ™ oqv\ zzopsvbeis] Joining hn, to mopzoQeig, as my father has done 
in his edd. the usual construction is given to ex), which, by joining it to 
a<$>e)g, as in other editions, is without precedent: doth he not leave the 
ninety and nine, and go upon the mountains, and seek that v)hkh is 
gone astray? H. Steph. Pref. to ed. of N. T. 1576. Beza, Isaac Ca- 
saubon, Schmidius. — With the Syriac, connect it with afysig, which Luke 
XV. 4. expresses by xalaXeiVei — h rfi ep^ip, xa\ ZTOpsuslai liri to obroAcoAo^. 

Grotius, Erasmus. 

22. Ou 



X04 CONJECTURES ON THE NEW TESTAMENT. 

22. Ou "Keyai <ro», tcog ztflaxis] Place a comma after OJ, the same as 
Ov% ecog S7flaxig, "hky<a trot, &c. / tell thee, not till seven times, but till 
seventy times seven. The last e7rla seems to signify lifiaxig, as Gen. 
iv. 24. whence this allusion is taken. Compare Levit. xxvi. 18. 21. 24. 28. 

Markland. 

25. a.7ro^o(ji]vai, sc. to o^s/Avjjaa. Homberg tamen putat, a,7ro?ioQrivai re- 
ferri debere ad aurov, yuvaixa et rixua; h. s. jussit eum cum uxore et liberis 
vendi, atque haec tradi in manus auctoris. Professor Schulz. 



CHAPTER XIX. 



1. vripav tou logSavou]. Cis vel secus Jordanem; not beyond, but by the 
side of Jordan. Dr. Owen. 

.2. xa) eBspa.7r£i)<TcV aurouj e«eTj xaj aurow^ for ow^: sdeoaTrsixrev, he had 
healed: if sxsi be retained. But what is exeVt where? for it was not 
Jesus' s manner to drag after him sick people from one country to another, 
but to cure them upon the spot; which makes me think that xa) aurous is 
w$, and £^spa7rsu(rsv had cured, viz. in Galilee. Markland. — ixsi is 
wanting in two MSS. viz. Laud. 2. & Selden 2. Dr. Owen. 

3. "For every cause;" not any, for that may mean, is there a reason 
for which a man may put away his wife: now Moses had stated a reason, 
and they, who asked the question, were well acquainted with it; but what 
they wanted to know was, whether they might interpret what we translate 
"some uncleanness in her," aV^jaov trrpaijaa, rem fcedam, turpem, in any 
way they pleased: for instance, in the way that Josephus did, who says 
he put away his wife because she was a disagreeable woman, " ^ aps<rxo- 
[x.£vr)g aurrjs roig ^■ecjv,'' unpleasant in her manners. The Hebrew phrase 
"Ql rn"ty, in its first sense is any nakedness, in its second uncleanness, or 
lasciviousness. The different interpretations which the School of Sham- 
mah and Hillel have put upon these words justify the remark in the note. 
See Krebs on Matthew, p. 44. and Deuteronomy xxiv. 1.; Joseph. Life, 
p. 39. ed. Hudson, Havercamp. Weston. 

4.0 



ST. MATTHEW, CHAPTER XIX. iO$ 

4. 6 nroi-^a-ag arc a§^%,] The comma at cwr* apx.rjs should be removed, 
which is to be connected with what follows. 'O vroirjo-as is used for the 
substantive, the Creator, as Hesiod, Op. & Dier. lib. I. ver. 12. T^v jasw 
xsv ezraivsWsis vorjo-ag, Illam laudaverit prudens vir. So oi (f]pctisuo fxevoi, 
milites, Luke i. 68. &c. Luke iii. 14. and oi fiotrxovles, pastures, viii. 34, 
&c. Beza, Homberg, Eisner. Dr. Owen. 

5. xa) si-rev] It is not God, nor Christ in his own person, that says 
what follows, but Adam. ETttsj/ is used absolutely, for it is said, as Eph. 
v. 13. Heb. i. 7. and elsewhere. D. Heinsius. 

Ibid, xa) e<rovlai 01 Su'o e\g (raqxa [xtav] So the Septuagint, Gen. ii. 24. 
and Plato in Sijmpos. Dr. Owen. 

Ibid. 8uo] As this is not to be found in the Hebrew, Whiston thinks 
it to be an interpolation. Professor Schulz. 

12. "Eunuchs." Eunuchs were guardians of the bed-chamber, whom, 
to make sure of their chastity, their masters castrated. The Hebrew word 
is derived from the Arabic root DID, impotens fuit ad venerem. .Chald. 
& Syr. in Pahel. Eunuchum fecit, castravit. Our Lord enumerates three 
sorts of Eunuchs ; those who were so from their mother's womb, eunuchus 
hominis, & eunuchus solis. Maimon. i. e. ab utero matris suae. " our<o 
■crefyvxwg If aurijs yevioswg," Those who were made so, and those who 
have made themselves so, " Qui se eunuchum ipse facit." Juvenal. Figu- 
ratively speaking, the first are those who have no desires for women, and 
the last are those who by continence stifle them. Weston. 

19. xa'r 'Ayot.7n)(r£is] This, Origen suspects, was added by an amanu- 
ensis, because the words are not in the other Evangelists, and because he 
would not have mentioned before, Thou shalt not kill, Thou shalt not 
commit adultery, &c. and then have subjoined a precept which included 
all the rest. Wetstein. — Perhaps, without any distinction, xa) ayaT^osig, 
as Theophylact reads, and as it is read Lev. xix. 18. from whence this is 
cited. Drus. Par. Sacr. 

24. «a/xr ; Xoj/] Aristoph. Vesp. Schol. 1130. xa^ikag os to crap^u <r%oiViOV 
01a. rot} u Which I suspect to be a corrupt reading, from the antient 6 [a] 
and [x being'in MSS. much alike. Perhaps, therefore, in the Schol. and 
here, should be read xa.Si2.ag, a cable. Drusius. So Theocr. Idyll. Z. 
112. Ev%og in some edd. for "Efyog, and Idyll. E. 109. auW» in some 
copies, as the Schol. observes, for a£a«. And see Daub, in Apoc. p. 240. 

p But 



106 CONJECTURES ON THE NEW TESTAMENT. 

But that a camel is agreeable to the figurative style of the East, is shewn 
by Wetstein. 

25. ti$ a§a huvalai <ra)S^va*;] i. e. What rich man can be saved? This 
the argument requires: and there is extant a Treatise of Clemens Alexam- 
drinus, Tig 6 crXouVio? <ra)$6[j.svog. Markland. 

26*. " Impossible." 'H [xh apery ra /asv roig aXKoig a&uvdla, bovdla xa- 
Q«r)a>(ra. Isocrates ad Demonicum, apud Barth. ad Claudium, p. 65. 

Weston. 

28. oi axohoubrpavllg [J.01, h rrj zsa"hiFyeve<ria] The edd. of Erasmus, 
the Complut. the first and third of R. Stephens, connect hi rrj -uxa^fyevea-'ia. 
with axo?iou(lri(ra.vlsg. Better connect it with xa&'urecrQe, which follows. See 
Luke xxii. 29, 30. ye that had followed trie, shall in the regeneration, 
when the son of man cometh, sit, &c. Beza, Mill, J. Mede, Disc, xxiii. 
p. 85. Bengelius, Wetstein. — I suspect that ev r$ Tsa"hrfyeve<ria were at 
first inserted in the margin to denote the time when the Apostles were to 
enjoy these blessings and privileges. And they seem to have been inserted 
by a person who highly favoured the doctrine of the Millennium. In ver. 
29, ho.) %cor)v, &c. xa) is exegetical, for that is, or namely, &c. to exclude 
the prospects of this life. Dr. Owen. 

30. II0XX01 Z\, &c] Christ, having promised a reward to those who 
should embrace his doctrine, proceeds to observe that many who are last 
in accepting it, namely, the Gentiles, shall be equal with the first, namely, 
the Jews; which he illustrates by the labourers hired into the vineyard. 
This verse therefore should be connected with what follows, as a natural 
introduction to it. D. Heinsius, Wetstein. 

Ibid. zsqmToi, ea-^dlor xca s<t%olIoi, 7xpwToi.~\ From the conclusion of this 
argument, ch. xx. l6\ it may be thought the articles are wanting here, o\ 
mow™, eV^oflor xa\ oi e<r%aloi, argavro*. See the Var. Lect, Markland. 



CHAPTER XX. 

1. "Early in the morning." With the morning. 

"A/* 1501. II. H. ver. 331. 

"A/a 73£?ua> avioAi. "#. ver. 36*2. 

Cum 






ST. MATTHEW, CHAPTER XX. 107 

Cum zephyris, si concedes, & hirundine prima. Hor. 

In order to find corresponding phrases to the prose of Oriental writers in 
European languages, you must not unfrequently have recourse to the 
Poets. Weston. 

2. t^v ijjuigav, elliptically, for xala. or ei£ ri\u ijjuipav — -for the day. 

Dr. Owen. 

3. " Idle," oLgJobg; that is, unhired, idle for want of work. "For those 
too serve, who only stand and wait." Weston. 

11. " Good man of the house;" master of the house. Weston. 

12. \ua» dipav !7roi7j<rav] With words of time, srojea) signifies to stay or 
spend, as Acts i. 34. xv. 33. xx. 3. But perhaps the right reading might 
be s7rov7)a-av. P. Junius, Hammond. Understand eqfov, as Exod. xxxi. 15. 
e£ yfLspas zarmytreig 'ipfa, and xxxv. 2. With the ellipsis, as here, Ruth ii. 
19. arou e7rolr]crocg ; where wroughtest thou? So that e7r6v^o~ocv is not ne- 
cessary, as Dr. Hammond allows. 

Ibid, /x/ay wpav, elliptically, for y.la.v [xouov wpav. Dr. Owen. 

Ibid. xai 'I(rovg ^/xTv avrobg £7ro/v](ras] Some MSS. read interrogatively: 
And hast thou made these equal to us, who have borne the burden and 
heat of the day ? 

Ibid. Confer Heumann, ad h. 1. Professor Schulz. 

13. ov%i hyvapiov <ryv£<J3a>j/7j<ra£ jW.01;] Why is firjuuploo the Genitive case? 
Ver. 2. it is sx ^vaploo. Markland. 

16. ■sroX'Ko) yap s\<rt x7J\io\, oXtyoi 8e ixhzxlol.~\ This seems to be pro- 
verbial, as that common verse, zjoKKo) ph va^rjxo^opoi, nsraopoi Si rs Bax%oi. 
The sense of the Greek words may perhaps be expressed by this version, 
for there are many called ones, but few choice (or chosen) ones; as it is 
not xsx7^71[aevoi and exXsXeJjxevoi, but xhrjlo) and sxKsxloi. The meaning of 
the relative yaq here, and ch. xxii. 14. is more difficult. Perhaps it de- 
pends upon some proposition understood. Markland. — The words cro^Xoi 
yao, &c. seem to have no reference to the parable, the moral of which ter- 
minates in sV^efloi. I suspect them therefore to be an interpolation; and 
accordingly find they are wanting in two MSS. and the Coptic Version. 

Dr. Owen. 

19. "To mock;" translate, for mockery, for scourging, and crucifixion. 
E\g to s/x7ra?|a», for sport, as we say. 'Qg vefyog ipiraigovcru. Bacchse, 
ver. 865. Aristoph. Qso-fx. ver. 984. Weston. 

P 2 23. aXX* 



io8 CONJECTURES ON THE NEW TESTAMENT. 

23. ahti i. e. ei jar). And the whole to be understood, as if it had been 
written, ovx %<f\iv s'/xov Sowvai si py ofe r^rol^acflai, &c. I mention this, be- 
cause the common versions, by introducing dabitur, it shall be given, 
have injured the sense, diminished our Saviour's power, and given undue 
advantage to the Avians and Socinians. Dr. Owen. 

28. "A ransom for many;" that is, for all. Our Saviour bare the sin 
of many; that is, of all who believed, or should believe, in him. Many 
in the Old Testament means all; D^l, for instance, in Daniel, must mean 
the whole race of mankind, if it means the resurrection. "WES O'UTl, 
"And many, not of them who sleep, but many, who are sleeping in the 
dust, shall arise." Daniel had no idea of a partial resurrection. See St. 
Matthew xxvi. 28. and Isaiah liii. 10 — 12. Weston. 

30. on 'r*)<roi>£ ro-apaysj] Qu. on 6 'I^cou^ zzapayei. Markland. 



CHAPTER XXI. 



3- epslrs on Kupioj cuiTwv yjpiiav sp^st* evQewg 8s caro<f\&Aei auTouj.] 
Either, and he [the Lord] will quickly send them bach again, in which 
sense there should be but a comma at s^sj, as Beza, Schultetus, &c. Or, 
and he [the owner] will presently let them go, in which sense there 
should be a colon at s^sr as Lud. De Dieu, English Version, &c. 

Ibid. Kupios aurdSv %f>slav s^st] It is uncertain whether the construc- 
tion be, 6 Ku'pjog auTaiv, or, s^si %%s{a.v atiraJi/. The former will signify the 
proprietor of them wants them: which will take off the objection of in- 
justice; for the Proprietor of all things hath an indisputable right to any 
thing; nor ought injustice to have been objected in this case, because the 
taking-away the asses was in the owner's consent; and volenti non Jit in- 
juria. There is the same construction Luke xix. 33. ot Ku'piot auroo; and 
Acts xvi. 19. o\ Kvgtoi auV%. If the latter position of the word olutwv be 
preferred, it will be an allusion to the angaria, or pressing any thing for 
the service of the Emperor (6 Ky'gio$, Acts xxv. 26). or some great officer 
of the state. See Apuleius Miles, lib. ix. p. 205. and Pricaeus's note there. 

Joseph us, 



ST. MATTHEW, CHAPTER XXT. 109 

Josephus, Antiq. Jud. xiii. 2. p. 560. ed. Oxon. Arrian. Dissert. Til. 26. 
and Grotins on Matt. v. 41. But the first, I believe, is true. Markland. 

Ibid, su^scog Ss a.7ro<xlsXs7 olutovs] And he [the Lord] ivill send it im- 
mediately back again. See the arguments of this explication collected in 
Kessisches Hebopffer, vol. III. p. 136'. and in Zschorns, Exegetische 
Blumenlese, part II. p. 60. But then it should be ava/rsprs/as, xxiii. 
11. Professor Schulz. 

5. st\ ovov, xou nsaUXov] St. Matthew's account of this transaction differs 
much from that of the three other Evangelists. And this difference seems 
to have arisen from the words liri ovov xai Tswkov being understood in Ze- 
charialis prophecy (which St. Matthew quotes) of two distinct animals, 
an ass, and her colt: whereas they should have been rendered, upon an 
ass even a colt, &c. This being observed, the remainiug variations are 
to be rectified accordingly. Dr. Owen. — Read without a comma at oW, 
the sense being, by a hendiadyoin, on an ass which was the foal of an 
ass, which John describes xii. 15. i-rl ts<x>\qv ovov, and Luke xix. 30. speaks 
of the foal only, on which no one had sat. The article r-^v, at ver. 7, has 
been added; and for IttLvio aurwv in the same verse we should read lirkvoi 
aurov. Schultetus, Exercit 1. ii. c. 83. Homhergius, Par. Sacr. — T^v at 
ver. 7 may be retained; they brought both, though he sate on one. For 
eVava> auriSv is said for sVaveo Ivog £% auraiv, as of fAoBrjla), Matt. xxvi. 8. for 
etg sx rmv [xaQtfdov Xyjcrlaj, xxvii. 44« for s\g sx Taiv^ycflaiy. 

Ibid. " Sitting upon an ass, and a colt the foal of an ass." These are 
the words nearly of Zechariah, and no doubt may be understood to 
mean riding upon an ass, which was a colt, the foal of an ass. But St. 
Matthew cannot be so construed, who mentions two distinct animals; 
and as he was present at this triumph of humility, we are sure that 
both he and the Prophet speak of an ass, and her foal, and that our 
Saviour rode upon one, and that the othe™ went before. When the 
Disciples had brought the ass, and the colt, they put their cloaths on 
the colt, and set Jesus on the cloaths. 'Eko-vcd avrcSv is put for irravai 
aurou, the plural for the singular, as in Gen. viii. 4. Judges xii. 7. and 
Matthew xxvii. 44. "the thieves," for one of the thieves. The colt was 
onlv used, but the ass was ordered to be brought with the colt, " quia 
matrem sequi solitus tanto facilius accederet." See Michaelis, Bibl. He- 
braic. Weston, 

7. In 



no CONJECTURES ON THE NEW TESTAMENT. 

7. In place of eTavco auraiv read s7ca.V(o aJro'v. [Albert! Observ. p. 119, 
is agai >st this supposition, as also Heumann, ad h. 1.] Prof. Schulz. 

9. sdXofriixivog s^o^evog h ovo/xa7i Kug/ou] Insert a comma at epx'fxevog, 
that h oi/ojaah Kug/00 may be connected with suT^oF^ivog, Blessed in the 
name of the Lord is he that comes. Romberg. Par. Sacr. 

11. This verse should probably be distinguished thus: This is Jesus the 
prophet, who is of Nazareth of Galilee. Each article of it is emphatical. 
By 6 zxpo(pr,Tr)s, the or that prophet, they might mean him whom God had 
promised them by Moses, Deuteron. xviii. 15. This is he (the 6 vrpofyrprfi) 
whom they expected, John i. 2J. of whom the multitude said (John vi. 
14.) This is of a truth, that prophet (6 zjpoip^rrjs) who is to come (0 ip%6- 
lUBVog) into the world — who is of Nazareth, 6 dbro Na^agsr: which was a 
surprising thing to the people of Jerusalem, that any thing good should 
come from Nazareth, John i. 47. — Of Galilee: this increased the sur- 
prise, that a prophet should come out of that Galilee, which never pro- 
duced a prophet, John vii. 52. These were incredible things to the ge- 
nerality ; but the multitude who came with him out of the country were 
persuaded of the truth of them, ver. 9. Markland. 

13. vpiig 8s ccotov eYojvjorcOe <nrr{ka.M ?o)<r]a)V.] Or, perhaps, with all 
interrogation; and have ye made it a den of thieves? Markland. — ■— 
By this reference to Jer. vii. 11 — 14. our Saviour, with great dexterity 
of address, intimates to the Jews, what he could not yet openly tell 
them, that their wickedness would provoke God to destroy that temple. 

Dr. Owen. 

20. After (ruxij must not be a signum interrogations, but a signum 
exclamationis. Professor Schulz. 

21.,t«> opei Tour<p] It is probable that Jesus, when he spoke this, 
pointed to the mount of Olives, near which he then stood. So John iii. 
9, God is able of these stones, &c. pointing to the stones which lay be- 
fore his feet, and frequently in the same manner in these writings. Dr. 
Whitby prefers the allegorical interpretation here, Ye shall he able to 
perform the most difficult matters; because St. Luke, instead of this 
mountain, says (xvii. 6), this sycamore-tree. Without doubt, Jesus made 
use of both the expressions, If ye say to this mountain, Be thou removed, 
and he thou cast into the sea, it shall he done : and, If ye say to this 
sycamore-tree, Be thou rooted up, and be thou planted in the sea, ye 

shall 






ST, MATTHEW, CHAPTER XXI. in 

shall he obeyed. Matthew mentions one saying, Luke another. Upon 
which one circumstance, and manner of relating, I believe, some of tlie 
greatest difficulties in-the Evangelists depend. See the note on Luke vi. 
20. Markland. 

28. Tt S's up SoxeT;] But what think you? that is, Give me your opi- 
nion. Markland. 

2Q, 30. 'O 8s] The Syntax here, as in many other places, refers to 
the sense, and not to the gender, of the antecedent. Dr. Owen. 

30. 'Eya>. xvpis] An anonymous author in Wolflus, Curae Philol. for 
'EyM proposes "Ayco, I go; as Matt. xxvi. 46. and John vi. 7. iyslgscrfte, 
a-ywiJ.su. But so Isai. vi. 8, 'I8oi» e/m s'ijuu, 'l8ou sydo, Gen. xxxvii. 13. And 
Acts ix. 10. Luke i. 38. Markland. 

32. 'Movies, scil. tovto: as well supplied by our English version. 

Dr. Owen. 

33. "Planted a vineyard," &c. The Jews are the vineyard; the law is 
the hedge; the winepress the altar; and the tower the temple. Weston. 

36. (jovTvoug TsKelovas twv 7spdt<iov~\ i e. of greater dignity and weight, 
as chap. vi. 25, rs"kiiov t% roocpijs, of more value than the food or 
nourishment. In Numb. xxii. 15. this is more fully exprest by ctXs/ou^ xa\ 
ivli[Aoli%oog. In Hesiod the word ■cs'klov has the same signification, in that 
well known line, arXsov ^|uu<ro izavlog, half is of more value than the 
whole. Marki and. 

37. "Reverence." 'Evlpixco, veneror. Vid. Fragm. Eurip. Alomseone. 

ntGou' yipovl'.g ouSsv ivrpirrsi Tuar'^og ; WESTON. 

41. Aayou<riv aurcp Kaxwg, &c] Could the chief priests, mentioned 
ver. 23. say. He will miserably destroy, &c. who, Luke xx. 16*. answer 
on the contrary, God Jorbio ? Aiyovtriv aurcp should be left out (being 
added by some one officiously, to distinguish it from "ksysi amolg h 'Irjcrovg, 
at ver. 42.), and ver. 43. should follow this 41st verse, all being the words 
of Christ: then should follow the 42d and 44th verses. W hat will he 
do to those husbandmen? He will destroy those wicked men, and let 
out his vineyard. — Therefore I say unto you, The kingdom of God shall 
be taken from you. — uid you never read, The stone, which the builders 
rejected, dec. D. Heinsius, Lud. Capell. in Spicilegio notarum. — The 
'Leicester MS. does nut acknowledge the words A/you<nv aurai. and the 
forementioned transposition is fully justified by the sense of the place; if 

indeed 



112 CONJECTURES ON THE NEW TESTAMENT. 

indeed ver. 43. be not rather a gloss on the latter part of ver. 41. and im- 
properly introduced into the context. Dr. Owen. 

Ibid. The explication here proposed has been refuted by Dr. Lilienthal, 
Gute Sache der G'uttlichen Offenbarung, voLII. p. 488. Prof. Schulz. 

42. At'Oov ov~\ The Accusative Absolute, or xara, understood, to be 

prefixed. So again Acts x. 36, 37. and Ephes. iv. 15. Dr. Owen. 

A/Q01/ oj/ pro Tubog ov per Attic. So 1 Cor. x. 16. aglov oy xAco/asv. So the 
Latins, Terent. Eun. iv. 3 : 

Eunuchum quern dedisti nobis, quas turbas dediL Gosset. 



CHAPTER XXII. 

10. "Furnished." Translate, filled; Itt^VQij. Weston. 

14. HoAXol yap sio-j xT^tjto), x. t. X.] Qu. Does the form of the parable 
warrant this conclusion? The whole verse is wanting in one of the Col~ 
bertine MSS. N° 2844. But the text is wrong translated. Render, "many 
are called, but few accept the calling." Dr. Owen. 

Ibid. One of the Colbertine MSS. (2844) omits this verse. I am dis- 
posed to adopt the omission. Bp. Barrington. 

21. xa\ to tou ©sou] xa\ for wg, in like manner as; the argument so 
requiring : for he silences them from their own principles, as they would 
not deny that the ra ^IhpoL^Qua, the half' shekel, the ra tou ©sou, was justly 
and chearfully paid for the service of God and his Temple. If xou be taken 
otherwise, it will seem not to the purpose, because no question was asked 
concerning any payment or due to God, but only to Caesar. Instances 
of xou for w$ are very frequent: see a remarkable one in Mark ix. 49. and 
Grotius on Matt. vi. 20. xii. 37. and John vi. 57. Joannes Sarisberiensis 
Policrat. III. 10. well explains the danger and hazard of the dilemma in 
which the Pharisees thought they should catch our Saviour. Markland. 

25. "Seven brethren." "Likewise there is a mountain between Lahore 
and Agra, where all the brothers of a family have but one wife." See 
Strabo of the Arabians in Arabia Felix, and Coryate's Letters from As- 
mere, p. 18. 1624- The Afghans are descended from the Jews, and live 

in 



ST. MATTHEW, CHAPTER XXII. 113 

in the mountain called Soliamani. Afghan is a province of Cabul, ori- 
ginally called Roh, hence Rohillas. The Afghans are Musulmans, and 
boast of their great antiquity. Now Cabul is a large town of Asia, in 
India, and on the road from Lahor to Samarcand. Sir William Jones, h 
{jMxapiTriS) supposed that the country they (the Afghans) inhabit, Hazaret, 
or Hazareh, may be the Arsareth of Esdras, whither the ten tribes after 
much wandering arrived. The Pushts language, which they speak, re- 
sembles the Chaldaick. See Henry Vansittart and Sir William Jones's 
Note, vol. II. pp. 128, 129. Dissertation on Asiatic Literature. See Cic. 
Letters to Atticus, xv. 19. where he says C. Antonius was qualified to be 
Septemvir, because he was septimus vir uxoris suae. Weston. 

30. " Marry, nor are given in marriage." Ou yap i/expoi(ri ■ussiflsiai yu- 
prrfciog. In orco non coquitur placenta nuptialis. Deest zsl^axaog, ex usu 
loquendi. Athenae. lib. vii. p. 280. Weston! 

31. arsgt os T7)£ avaalaasms rwv vixpwv,~] Heumann puts a stop after 
vsxqoZv: but as to the resurrection of the dead. Professor Schulz. 

36. zrota IvJoAig [Key6ifr.7]\ The Positive for the Superlative psylrflri. So 
Xenoph. ol zsrowigo) for o» ■srov^ordloi. Cyrop. lib. vii. p. 384. -Dr. Owen. 

37. rfi ZioLvola. <rou] Perhaps Suvaju-ej <roo: for Deut. vi. 5. it is, ex totis 
viribus tuts — Or rather Zuxvoia. is a scholion to explain either rjj xuffia 
(too, or -nj ^y^f) coy. Druslus, Par. Sacr. and ibid, on Mark xii. 30. 



CHAPTER XXIII. 



2. Ixahurav] Here the Aorist bears the signification of the present 
tense, as it often does in the purest writers. So again John xv. 6, and 
James i. 11. Dr. Owen. 

■6. "Uppermost rooms at feasts." See Aristoph. Thesmoph. ver. 841. 
Tlpoahpiav t avT-fj ^i^O(f()a^%trivloicri xa) %xlpai$, 
' EiU re raig aKKaig eofloug. 
8. zsa.vls_s (is v[j.eig aSe?y.<pot sVls] Some connect this verse with the fol- 
lowing words ; against them, see Kahler, Lectura duplex, p. 32. 

Professor Schulz. 
« 9. xct) 



114 CONJECTURES ON THE NEW TESTAMENT. 

Q. xa) ■usaxkpa. pj xoCkio—^is u^wv hm Trjg y%] Call no one among you 
Father upon earth. So the words seem most naturally to signify, says 
Dr. Clarke. But where is no one ifl the Greek ? Perhaps after upaiv 
should be inserted tov. Markland. — Verses 8, 9, are in a great number 
of MSS. read thus: 8. TjuteTj 81 jx^ xAtjQtJts 'Pa&l. £i$ yag scfliv u[xwv 8»- 
8aerxaAo£. Q. Kaj sralsga [xr] xaXsVvfls upcov ex* t% yr^g" slg yag s(fliv 0- 
ctocJ^ u[xa>v, Iv roig ovpavdig' rsavlsg 8s u[xsi$, a8=X<]W l(fls. Had they 
been thus published at first, it would have been looked on by many as a 
very injudicious and rash thing to have changed them into the form in 
which they now stand. For, first, SiboLo-xofaog is more proper than xafty\- 
ytfys, which in the same sentence, with the same word, is repeated, ver. 
10. — Then ~Xpi<flog, supposed to be spoken there, and ver. 10. by our 
Saviour, has very much the look of a marginal interpretation, and is 
omitted in both places in several MSS. — Besides, though our Saviour 
never denied that he was X§t<rJo£, when others called him so, yet he 
seldom called himself so, as he does here, directly, till after his resurrec- 
tion, Luke xxiv. 26. 46. The reason of which is obvious enough. — Next, 
xuavlsg 8s vpetg afoxfyol eerls seem not at all to the purpose in the 8th verse, 
but very proper in the Qth ; because the relation of brotherhood consists 
in being children of the same Father, not scholars of the same Master. — 
Lastly, it would have been much more agreeable to the Greek tongue, had 
the article tov been expressed, tov zralipot. pg xaAsVrjIs upaiv tov Iwi Tr t g yrjg, 
he who is on the earth, as, 6 iv toIq ovpoe.vo'ig, he who is in the heavens: the 
reason of both being exactly the same. Your Father upon Earth is not 
worthy the name of Father: He who is in Heaven is your True Father. 
Markland. — Qu. Should we not i*ead TzroClspa. — ufxaSv Tiva, &c? or else 
for p,r\, ju.7]8sW? Dr. Owen. 

Ver. 10 is evidently a repetition of the first part of ver. 8. and therefore 
may well be spared. Dr. Owen. 

10. "Master;" translate, instructor, teacher, leader. Weston. 

11. edlai u[a.wv foaxovog^] scflco, let him be your servant. Schmidius. 
13, 14. The Antients read these verses in a very different manner, and 

many leave them entirely out, so that we may doubt of their authenticity. 

Professor Schulz. 

14. or*. 



ST. MATTHEW, CHAPTER XXIII. 115 

14. on xareerfii'sls] Here, and in ver. 23. 25- 27. 29. some Latin co- 
pies read qui instead of quia, and perhaps it should be read oi in the 
Greek, as with the participle at ver. 16*. ova) yp oi xiyavlsg. 

Ibid. xou 7fff>o<pa(rsi yaxpa. zs-%o(rev}/6y,evoiJ xa\ before ?rrgo(J>ao-~t yocxga 
seems to be brought hither from Luke xx. 47- and Mark xii. 40. who 
read, with the verb, KA1 trrpo^a<re» yccx^oi. zzpoG-£v%ovlou. D. Heinsius. — 
Some" read zupo<p<x.<rei y.axqa, praying with specious length, or long 
speciousness, which Heinsius rejects, but Eengelius in Gnomon approves 
of. In the Vulgate it is orationes longas or antes, leaving out vrpo^aosi. 

Beza. 

15. SwrXoTcpoK vy<Sv.~\ AnrKovg, as duplex Ulysses. Horat. I. Od. 6. 
More hypocritical than yourselves. Kypke, I see, takes it also in this 
sense. Dr. Owen. 

Ibid. "Land," rr\v fagav. T^v is usually added, as in Eurip. Phoeniss. 
H59. The Scholiast on the rsifo in Thucyd. o\ 6*1, has v\yovv hot. %?i$S.$* 
iEsop de Cerva has zsplg rr\v ^qav. See Wetstein. Weston. 

18. Iv no Icupto] Heb. ]l"^p2, i. e. Bekorban. 

24. os huXifavlsg rov xtovw7ra] Our Version is the only wrong one, which 
carries $ifai§ovlsg to a false metaphor, and is, from the first edition, strain 
at a gnat*. It is generally corrected strain out, and in some of our 
Oxford and London Bibles it is now so read ; by what authority I know 
not. A»a cannot signify out, nor in this place per; but dis, as hiaipiw, 
divido: therefore should undoubtedly be read strain off a gnat. The 
Vulgate Latin translates it well, excolantes; as, excorio, to strip off the 
skin: Beza ill, percolantes. It is dis-substantiating, if there was such a 
word. To say, strain, or force out a gnat from entering with the liquor, 
is to me a contradiction in terms. W. B. — The expression alludes to 
some proverb, or fable, well known to Jesus's hearers; as chap. vii. 4. 
Such is that verse, quoted somewhere in Athenaeus, OJ Zvvay.011 tt\v atyoi 
tpipeiv, «n9so-0e 8s rov fiovv I cannot bear the weight of the goat; please 
to put the ox on my shoulders. Markland. 

29, &C. Oval vy.lv — on oixohoyslrB too£ ra§ovg — xa\ "h£ye\s\ All to 
the end of ver. 32 should make one sentence, 6'tj referring to each 

* In Archbishop Parker's Bible (printed in 1568) it is strain out a gnat. So that probably 
the first mistake lay with the printer : and for a length of time continued, but hath since 
been properly corrected. ./. N. 

«. 2 member 



nG CONJECTURES ON THE NEW TESTAMENT. 

member of it; and ver. 31 should be in a parenthesis. Woe to you 
Scribes, because ye build — and say, — and Jill up the measure of your 
fathers. Grotius. 

30. o'Jx av ypsv xoivwvo) auruiv, x. r. X.~] In order to reconcile this pas- 
sage with its parallel in St. Luke xi. 48. where o-uv6uSo«sTts is added to- 
ixafiopiire, should it not be read interrogatively? Bp. Barrington. 

31. "Q.<f\e — Tobg 7*rpG<p7)Tag.~] This verse, I believe, should be placed in 
a parenthesis: and then the connexion of 30 and 32 will be thus: " We 
would not have been partakers with them in the murder of the prophets 
(so that, by the bye, ye are witnesses to yourselves that ye are descend- 
ants of those who murdered the prophets), and yet ye, who talk in this 
manner, will fill up the measure of your forefathers' iniquity. They 
wanted but little to complete their wickedness; and that deficiency ye. 
will make up." I read -csT^pwo-als (with one MS.) ye will Jill up, that it 
may be prophetic (as oiTroxlsviirs, (floujpootrele, and SicJ^sle, ver. 34) of what 
would happen afterwards. — Maplopsire eaSloig is not, ye are witnesses 
against yourselves, but to yourselves, as John v. 33. peixaplupyxe rjj aAij- 
Qeia, he bare witness (not against, but) to the truth. The other would 
have been, [xaplupsiTc xo$ saulcuv, as 1 Cor. xv. 1 5- £l>*ap%p7}<rap.sv xala tow 
%bou. Markland. 

33. zTwg <pvytfs — ?] Quomodo fugietis? The subjunctive Aorists 
often supply the place of the Indicative futures, in the best authors. The 
same construction occurs Matt. xxvi. 54- Mark iv_30. vi. 37. Luke xxiii. 
31. Dr. Owen. 

Ibid. tt\s xpicremg t-% yeevvr\${\ The severest punishment in a future 
state. Markland. 

34. A»a touto, »3ou, lya> a.TroarlsX'Ka)] It is not clear with what this is to 
be connected: Dr. Clarke, reading ver. 33 in a parenthesis, connects it 
with 32. Ye Jill up the measure of your fathers, therefore I send you 
prophets to instruct you, but, &c. — Doddridge joins it to ver. S3- vr<S$ 
<prjy7]ls gltto t% xpto-swg t% ysevvrjs Sia touto; Ye Jill up the measure, &c. 
how therefore can ye escape, &c? — Where the pronouns 1, Thou, &c. 
are expressed in the original, something emphatical and remarkable is; 
commonly signified; as in this place, / send; I, whom ye despise and 
think so meanly of, shall send to you, who have so great an opinion of 
your own knowledge and wisdom. They little expected that such a mean 

person 



ST. MATTHEW, CHAPTER XXIII. 117 

person as Jesus was likely to send prophets and apostles to such wise men 
as they thought themselves to be. The expression is remarkable: /shall 
send to you, as my Father sent to your fathers; and the account will be 
just the same. Those who are curious may observe, that here are two 
accidental good iambics separated by two monosyllables only: 
v >(. 'Yju.ol£ i^po^rjrag, xa) cotfywg, xa) y palpal s7g' 

Aordov a7roxlevsire, xa) tflavpajtrsle. Markland. 

35. vlou Bapa^/ou] It seems not improbable that these words were added 
by some injudicious transcriber, who was unacquainted with the story of 
Barachias, the son of Jehoiada; and knew only that of Zacharias, the 
lesser prophet, the son 'of Barachias. This conjecture is corroborated by 
the omission of these words in the parallel place of St. Luke xi. 47 — 51. 
Besides, it is likely that Barachias, the son of Jehoiada, is meant by our 
Saviour in the passage under consideration, from the instance being so 
peculiarly apposite ; for he was the last prophet slain by the Nation, viz. 
the King and the People: and the place where he was slain agrees with 
the history of Zacharias, the son of Jehoiada; 2 Chron. xxiv. 17 — 22. 
See Credibility of the Gospel History, vol. II. ch. vi. Bp. Barrington. — 
The Zacharias here meant, Bp. Pearce supposes to be the Father of John 
the Baptist. See Com. in loc. J. N. 

. Ibid. See Mill. Pfaff de var. N.T. Lectionibus, p. 236. 

Professor Schulz. 

36. raura nravla] cupola, may be understood: it is expressed in Euri- 
pides, Iph. Taur. ver/73. Markland. 

37. zspog aurrjV,~] Here auT7}V is put for trsaulriv, in the first person; and 
that, not by an Hebraism, but according to the Attic form. Thus Plato, 
znroTepip dv paXhov s7ri]ps7rois aurov re xa) to. asaurou; utri potius te et tua 
committeres? 'Epacrl. vel Amat. § 5. ed. Forster. Dr. Owen. 

Ibid. opvi$ to. vwrtriu lotu]%] Eurip. Hercules furens, ver. 72:: 

oug u7ro7rlspovg- 
%cd£(d vsoircrovg opvig (6g u(^sipiv"r\. 
See Isaiah. "As hovering birds." Weston. 

Ibid, avr^v. The Editions of Erasmus, Basil, Beylinger, Geneva 
Erasmus Schmid, Mill, and Stock, read with a spiritus asper, auV^v. See 
K.6cher's Analecta, ad h. 1. Professor Schulz.. 

CHAPTER 



118 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER XXIV. 

1 . eTopeuelo oaro too Upoo.~\ Beza supplieth, et egressus Jesus e templo, 
abibat. Some MSS. actually read so: xa) e^s^wv 6 ^lrpoog dbro too Upoo, 
eTopeoslo. Bengel approves it, in Gnomo, p. 134. Professor Schulz. 

2. ot> fthiirsle, x. r. X.;] Perhaps better imperatively, Do not behold 
with admiration all these things. As Mark xiii. 2. to the same sense: 
Seest thou these great buildings? Homberg. Olear. Obs. Sacr. p. 6*51. 
In this sense, p>] /SxsVele. 

Ibid. Martius, Theophyiactus, Vulg. Strab. Erang. Ebton. Casaubonus 
Not. ad h. 1. and Erasmus Schmid. leave out the 06, which is wanting in 
five MSS. perused by Beza. See also Mill, Bengelius, Wetstein. 

Professor Schulz. 

6*. bpSLrs p Srpoei<rOs~] A comma is necessary after opart. Otherwise it 
should follow in the Infinitive, pj ^pofurbai. Henr. Steph. Pref. 1576*. — ■ 
Read rather in the Subjunctive, §porjo-Qe, the conjunction Iva. being under- 
stood, See, that ye be not troubled. Beza. 

15. etflwg ev T07ra> ay lot] Place the parenthesis before s<flcog (let the 
reader who stands in the holy place attend). Oederus, Miscell. Leipsic. 
torn. xii. p. 115. Not aware probably that lo^mg is neuter, contracted 
from s<f)aog, agreeing with {ZUxofya. So Eustath. in Ismen. amoribus, pp. 
5, 6. 66. 393, 4. 437. use TO ixapscflwg, for the crowd, and lib. xi. p=<- 
paxiov e(fl(vg. Hesych. *Ajfl(olov. to pj zs'nflov, «AA' e<f\(og. ao is contracted 
into to, as to %o5v, Plat. Phaedo, § 1 6. See more in Gratiani de S. Ba~ 
rone Pentas Sacra, Miscell. Obs. Crit. vol. ii. p. 284. Mart. & Apr. 1733. 
Luc. v. 2. ■ss'hotapia eo^lwTa, where, if the nominative was k<f\og, it should 
be so-lora. Thucydid. lib. iii. init. orationis Mitylenorum, p. 62. ed. Basil. 
to jxev xa^s(flwg Tolg sTO^o-m vo^i^ov '(o-pev, quid inter Grcecos moris sit, 
scimus. 

Ibid. For this reason [stflwg being the neuter, from stflaxwg, kvlawg, 
£<flwg] some MSS. £see Bengelii Appar. Crit. p. 488, and Wetstein] and 
the Editions of Basil, Erasmus, Beylinger, Mill, and Georgi, read e<rlx>g in 
place of £(flwg. Professor Schulz. 

17. T« 



ST. MATTHEW, CHAPTER XXIV. 119 

17. t« ijxarja awTou] Better perhaps to \\xamw a&Tod, according to se- 
yeral MSS. and some Editions. But ra j/xarja used, John xiii. 4. as if 
singular, for a cloak or upper garment. Dr. Owen. 

22. 8»ot 8s toug exhsxlobg ao7.o^co^y]o-oviai al 7)^xspai sxalvai.'j The passage 
of Ezekiel, xiv. 18. concerning Noah, Daniel, and Job, is well known. 
The Heathens had partly got this notion. Maximus Tyrius, Dissert, xi. 
ed. Lond. at the end; to yap xaTJtv h av^pcoiriv^ $v<rei ou vro7\6. cpjAsT yz 
vjtjV mane to3 ohiyov rourou o~td§eo-Qai to. zsavla. For that which is good 
among mankind is but inconsiderable ; and yet all things are usually 
preserved by this Inconsiderable. When, therefore, a person of this cha- 
racter is taken from us hy death, we suffer perhaps a greater loss than we 
are aware of, as having lost so much of that salt (Matt. v. 13) which kept 
the mass from putrefaction: so that every good man ought to be looked 
upon as a national concern. Ten such would have saved the cities of 
Sodom and Gomorrah. Philo the Jew has a most noble passage to this 
purpose in his Tract concerning the sacrifices of Cain and Abel, p. 187, 
ed. Mangey. "Eiycoy ouv otuv two, toSv trirouhalaiv, &c. which is too long to 
transcribe here. By the Elect, in this place, are undoubtedly meant the 
Christians. Salvian seems to have forgot the passage of Genesis, xviii. 
when he wrote as he does at the end of his third book De Gubern. Dei, 
pp. 6*1, 62. ed. Baluz. Markland. 

24. hou 8a><roy<n] and they shall show, or promise to show. One of the 
kings of Macedon was called 6 AcoVcov, from his being a great promiser, 
Plut. Vit;. Bryani, 4to, vol. II. p. 154. fol. p. 258. «rsxX?j0i) 8s Aatrmit 
(^Avllyovos), cog eiraFyshTixoc p.\v } 06 TsXs&iovpyoG. 8s tcou it7roo~%eo-sa)v. 

Weston. 

Ibid. "And shall shew;" translate, And shall offer to shew, or promise 
to shew great signs and wonders, and to work miracles. Antigonus 
Atoo-wv, was so called because he was a great promiser. See the reference 
to Plutarch in the preceding note. Weston. 

27,- 28. "Qcnrep yap *{. axflpaTZ-t] l£sp%slai onro audlahtov, &c] These two 
verses place after 36*. W. Whiston, apud Wetstein. 

28. "O-kou yap, &c] As if he had said, I give you this one general and 
universal mark of my coming, viz. Wherever the Jews are, thither the 
Romans, my deputies, shall follow them with slaughter. This was ful- 
- filled strictly. Markland. 

33- eJ?4 



120 CONJECTURES ON THE NEW TESTAMENT. 

S3- efyug e<fliv em 9-Jpaij] efyog seems a gloss or interpretation. Upton 
on Spenser's Fairie Queen, p. 26*0. c. 1. A comma should be inserted at 
eafliv, he is near, even at the doors. Clarke. — He is near, viz. the son of 
man, Mark xiii. 29. Markland. 

36*. Hep) Se r]^epag exetvrig, &c] Our Version, with ill judgement, begins 
a new section at this verse, which is opposed to what is said at the 24th 
verse. All these things, the destruction of the Jews, shall happen pre- 
sently : but that day, the day of judgement, hnoweth no one. Grotius, 
Clarke. — rj{jjpag, the time in general; wpag, the time in particular. It 
is to be observed, that in all the foregoing narrations he has used the plu- 
ral number, as r]^ipon exeivai, ver. 19. 22. 29. The Latins speak in the 
same manner, as ^xspag sxehrjg, and wpag: Caesar, Bell. Gall. vii. 79. ed. 
Clarke, omnium superiorum dimicationum fructwn in eo die atque (f. 
eaque) hora docet consistere. Markland. 

Ibid, xai t% dipag] These words seem to be redundant, and are ac- 
cordingly wanting in two MSS. If ouSs oi oiyfeT^ot rav ovpuvwv were placed 
in a parenthesis, the verse would run better. Dr. Owen. 

43. 'Exsivo Ss yivtoo-xels] Ye know this, in the Indicative. Hen. Steph. 
Heinsius. 

44. " Be ye also ready. 1 ' Seneca inculcates this doctrine in a Greek 
fragment, which deserves to be preserved for its curiosity: 

Ovrcog apicflare, cug av aSou ^enrvri<rav\eg. 

So dine, as if you were to sup in the grave. Weston. 

45. Trig ^spa.xelas for tcov S-epowrwW. The abstract for the concrete. 
So Qwg for ore<pa)?Krju.sW, Ephes. v. 8. And the like elsewhere; which 
form of expression communicates to the sentence, at the same time, both 
strength and elegance. Dr. Owen. 

47. s7r) 7&a<ri] Of a slave, he will make him a freeman, and his 
steward; instead of S7n rr]§ ^epaTrelag, he will have power, em towj roig 
v7rap%oo<nu. MARKLAND. 

51. How many strange interpretations of this passage would have been 
obviated to the English reader, had Si^olop^orei been rendered in our Version 
will separate, i. e. from the honest, instead of will cut asunder? Beza 
very properly considers it as synonymous with SurrjxaJev, Horn. 11. A. 
ver. 531. Bp. Barrington. 

Ibid 



ST. MATTHEW, CHAPTER XXIV. 121 

Ibid, jxsla twv u7Coxpilwv\ i. e. [xila. TOT MEPOYS twv u7roxpQwv. So 
2 Cor. vi. 16*. vaa> ®eao pela elftaihcov, i. e. juteJa NAOT e&ooKwv: unless it 
should be read /xsla sI&oXsjW, as 1 Cor. viii. 10. — The expression to (xipog 
auTou Srstrii may perhaps be taken out of Psalm xlix. in the LXX. ver. 18. 
fi.s)a i*.oi%wy rrp ftsplha. <rou ert'Qsjy. Markland. 



CHAPTER XXV. 

9. Bropsu£<rQe 8s] hs is added, or is not in its right place. For parole 
o'jx apxea-y must be understood in construction to come at the end of the 
verse: Go rather, and buy for yourselves, lest there be not enough for 
ns and for you. Homberg. — A negation is understood before Mr^rols, as 
ot> SaiVojxei/ fJt/>j7ro5e, or (rx£7fliov ^urprols, or \wiprols, forsitan. Either way, 8e 
follows naturally. — The negative ou is inserted before prprble in the Mont- 
fort MS. Br. Owen. 

14. wtrirep yap avbpcoiros aTro&q/xewi/ lxaLhe<rs\ Q\l. a7roSij(xi]<rtov, unless 
cmto3?j/x«)j/ be taken for fibroSvjjtJteTv ^sXtov, designing to travel. See ver. 24. 
and Acts xxv. 3. svsBpav moiovvles, facere volentes insidias. aircfornxaiv is 
used in the same manner by Diog. Laert. in Pythag. viii. 17. Markland. — 
Instead of the kingdom of heaven, supplied by the English Translators, 
read, "as a man travelling into a far country, &c. — so I, your master, 
being to be absent a short time, entrust such and such things to my 
servants." Zegerus. 

16. "Made them five other talents;" translate, "and made them five 
more." This is common to the Greek language, as to the Latin and 
English. Uoiziv agyugjov. Demosth. noisTv &lov, comparare victum. Thu- 
cydides. Weston. 

26*. ffieis on §splg<o] Thou hnewest that I reap where I sowed not. 
Better interrogatively, Didst thou know, that I reap, &c? Piscator, 
in Luke xx. 22. 

Ibid. " Thou knewest that I reap where I sowed not." This makes our 
Saviour allow that he reaped where he did not sow, which was not true. 
For money placed at interest will always get money; and if a man has but 
one talent, he may double it in due time. We had better then read with 
an interrogation, suggested by Piscator, in Luke xx. 22. Weston. 

r 35. <r<jv- 



122 CONJECTURES ON THE NEW TESTAMENT. 

35. (ruvriyaysls /xs] understand Big ttjv olxlav for so it is expressed 
Judges xix. 15. 18. LXX. Dr. Owen. 

Ibid. "Took me in;" <rwn}ya.yeli jte. The Seventy, it has been observed, 
translate Judges xix. 15. by this word, which in Hebrew is F)DW. See 
Trommius, p. 480, vol. ii. The Greeks also couple crwdysiv with the 
neuter, or the plural ; but never with the singular, that I know. We read 
trovdysw ctoXTvouj, multos hospitio excipere, atque Si-tyayvJag xou zjeivtovlag 
in Plutarch. Sympos. and in Athena&us <rvv<xysn> o-v^ttoq-iov. See Casaub. 
p. 3S3, Notis. Weston. 

46*. sig xoKouriv ouojviov] Perhaps e\g xdH<xhu(riv alcoviov, into eternal 
annihilation. Dr. Mangey. — An idle, detestable, groundless conjec- 
ture. Dr. Owen. 

Ibid. " Everlasting punishment — life eternal." Everlasting and eternal 
are both expressed by cualviov, and should be rendered by the same word, 
such, for instance, as perpetual. That all men will be one day saved, and 
restored to the favour of their Maker, is no doubt an idea which exhibits 
the mercy of God in a sublime point of view without derogating from his 
justice. Nor does this notion set the wicked at all upon a par with the 
righteous, if you consider the fiery ordeal prepared for the former, ^nd 
the fervent heat through which they must pass in order to arrive at 
forgiveness. Weston. 



CHAPTER XXVI. 

1. 2. Kai sysuilo, &c] These two verses had better have been joined to 
the former chapter. Markland. — The sense seems to be good, according, 
to the present division. Dr. Owen. 

2. 0$>a)e otj — crao-^a yivelai,'] A colon after ylvslaf because on is not 
to be understood in the second member of the sentence. Ye know that 
after two days is the feast of the passover: and the Son of man is be- 
trayed; not ye know that the Son of man is betrayed. 

Boisius, Schmidius. 

3. "Palace;" that is, the hall, mfaty, where justice was administered, as 

in Westminster-hall, which was the palace of the king. Hence palais in 

French means a court of justice. Weston. 

6\A 



ST. MATTHEW, CHAPTER XXVI. 123 

6. A parenthesis should be extended from this verse to the end of the 
13th. Bp. Barrington. — Mr. Markland has added this parenthesis in his 
copy, and also includes ver. 11. in another parenthesis. J. N. 

6 — 16\ (Tou 8s T*]<rou — Iva, zsaqahS)'] Some place all this in a paren- 
thesis, that the entertainment at the house of Simon may not seem, from 
ver. 2. to have been two days before the Passover ; whereas it was six, as 
appears from John xii. 1. Musculus. 

7. "Ointment;" that is, oil, which in the Psalms is called green oil,' 
because it had a greenish cast, by which we know it to have been the 
same that is still made in the East, and sold for sixty piastres, about six' 
pounds sterling, the small phial, at Constantinople, and in this country 
infinitely dearer. Weston. 

11. "With you," ju,sG' haulcov. 'Eaulou & reliqui casus ejusdem prono- 
minis, qui proprie seipsum sonant, ad primam quoque secundamque per- 
sonam refer untur. Ovtcd rsu&susig roug eavlijg (pi^ovg. "Sic amicos tuos 
instituis," ubi saving pro <robg vel trov usurpatur. Vigerus, p. 140. cap. iv. 

Weston. 

14. 6 Xsyopevog 'loubag , l<rxapicoT^g'j Perhaps it should be written slg rwv 
Scoftexa, 'lovbag, 6 "hzyo^svog 'Itrxapicorrjg, -or fog, &c. as Luke xxii. 3- s '£ 
'IowSav, rlv eTrtxa.Kouy.svov 'IraaptcoV^v. Matt, xxvii. 22. T>jo"ous>, tov AeyojAS- 
vov Xpj<r3oV, and iv. 18. Xipoova, tov "hzyo^evov JJirqov. John xx. 24. ®ay- 
pag — 6 'Keyo^svog A/So/xoj. Markland. 

Ibid. "Judas Iscariot," so called to distinguish him from Judas Leb- 
bseus. Judas, the betrayer, came from a village called Iscara, whence his 
name. Theophylact. The name of Iscariot has probably been formed 
from Carioth, of the tribe of Juda, by prefixing S, according to the 
Syriac dialect; and then I, as is usual in many languages where words 
begin with a double consonant. Thus, Iskele with the Turks is a port or 
pier built on piles in the Levant, and echelle in French, a port or har- 
bour, and both from scala in Latin. Thus Scheld in French is Escaut. 

Weston. 

15. rpiaxovla apyvpiu] Joseph us, Ant. ii. has aplbpovg, the adjective, 
leaving the substantive to be understood: perhaps better. The Septuagint 
reads apyvpovg in Zech. xi. 13. not apyvpa.. The Cambridge MS. has 
tflalijpag: and 1 Basil MS. o^alfjpag apyopiou, to distinguish them, I sup- 
pose, from the Stateres aurei. Dr. Owen. 

r 2 Ibid. 



124 CONJECTURES ON THE NEW TESTAMENT. 

Ibid. "Agreed with him;" translate, stipulated v^ith him, and you get. 
nearer to the sense of the original. Oi Ss etrl^trav at/raJ, which 1 take to be 
the same here as in Ezra viii. 25. " Kal iVfyo-a aoroig to apyupiov," "And 
I weighed unto them the silver." Stipulation comes from stips, a piece 
of money with which soldiers in antient times were paid, by weight, not 
tale; hence the payment was called Stipendium. Weston. 

23. "He that dippeth;" or, he that dipped; "E[i.Sa^ag. This is still 
the mode of eating in Egypt, and with the Turks, and the Arabians. See 
Lucas's Journey from Tripoli to Fezzan, and others. The meat is served 
up in a large dish, and every one puts his hand in, and helps himself. 
Ovid says, 

" Carpe cibos digitis, est quiddam gestus edendi, 

Ora nee immunda tota perunge manu" Weston. 

26*. "And blessed." And having blessed, which is Hebrew for having 
prayed for God's blessing. See Matt. xiv. 19. Mark vi. 41. Weston. 

Ibid. " This is my body." St. Matthew, who probably wrote in He- 
brew, had no word for signifies, denotes, or represents, in that language. 
What it means, or what this meaneth, in the original is ti k(fliv, chapter 
xii. 7. Weston. 

28. eig aipea-iv ajxapJimv.] Be it remarked, that this phrase is never 
strictly used in the Old Testament; and therefore is peculiar to the New. 

Dr. Owen. 

29. tsIux ax oifli] Some read kickc\\. But perhaps better a7r0t.fl), om- 
nino. I will not drink-at attef the fruit of the vine, till, he. Aristoph. 
Plut. Act. II. Sc. ii. 

— rohg ^s^iohg xou <T(6$>pwa.g 
'AirafW rff7\ouli}(rai 73oii)<ra). 
gnavos 8$ frugi homines omnino divites faciam. See ver. 64- and Rev. 
xiv. 3. Jo. Alberti Not. Philol. 

29. "Drink it new." To drink new wine was to enter on a new year, 
epoch, or period. I will drink no wine with you any more whilst I re- 
main here. The novus liquor of Horace, Od. i. 31. is significant of the 
novelty of the poet's prayer, who asked not for the rich crops of Sardinia, 
nor the cattle of Calabria, nor the ivory of India; but only petitioned his 
God that he might be permitted to keep what he had got with health to 
enjoy it. Weston. 

31. n«- 



ST. MATTHEW, CHAPTER XXVI. 125 

31.- nalafa)] In Zech. xiii. 7. Alex, it is nderafovj which, perhaps by 
some Scribe, has been changed into nara|co. Or did Matthew read *7N 
in the future, instead of in in the imperative, as the latter part of the 
verse, which is in the future, proves? Drusius, Par. Sacr. Dr.OwEN. 

39. TLarsp jxou, — TsapzhBzTio ot epoO to 7&olr)f):G:j toi>to~\ Our Saviour 
does not here pray to his Father, as some think, that his death might be 
dispensed with; but only that the sorrow, depression, and anguish, he 
was then labouring under, might be removed. Compare Heb. v. 7. Dr. 
Owen. — This is generally interpreted of our Saviour's praying that he 
might not die. God forbid it should be so, when he knew, and had al- 
ways declared, that he came into the world on purpose to die. The mis- 
take has been owing to interpreters not distinguishing between rn-ol^piov, 
which is in this place, and /3a7rh<rjxa: by this latter is meant Death, a 
total immersion in afflictions, as when all thy storms and waves have 
gone over me: by the former, a smaller portion of distress, less than 
death. The distinction is made in Matt. xx. 22. and elsewhere; and by 
all the Evangelists in this place. Now our Saviour hath himself told us 
(John xi. 42.), that God always heard him; and we know from Heb. v. 
7. and from Luke xxii. 43. that he was delivered from this present 
terror that was upon him, whatever it was ; but we know that he was not 
delivered from death. It is difficult, perhaps, to know what this ra-ol^pioi* 
was. See however on Heb. v. 7. We may be certain from the circum- 
stances that there was something very terrible in it; and at that time 
Jesus was no more than one of us, sin only excepted. As it is not clearly 
revealed what this cup was, it seems not necessary for us to know any fur- 
ther than that it was not death : which we may be sure of; at least, to one 
who is persuaded of the truth of this opinion, it would be blasphemy to 
say that our Saviour prayed to be delivered from death. It is explained 
Johnxviii.il. Markland. 

Ibid. "This cup" of bitterness. Thus iEschylus, Agam. 1405: 
Tocmv^s xpalijp' sv §6[jlois xotxaSv oSe, 
Uhr)(ras agaltov, auros sxttivzi p.oAan'. WESTON. 

40. Ovtcbs ou« )<r%v<ruls] Some antient copies make two interrogations: 
What? could not you watch with me one hour? which is more emphati- 
cal. Beza. — I differ, because outws is used to be joined in the same sen- 
tence with an interrogation or admiration, as Mark iv. 40. as it should be 

read. 



126 CONJECTURES ON THE NEW TESTAMENT. 

read, outco ?xwg ovx %%s\s zs'ufliv; hoiv is it that ye have no faith? Gro- 
tius. So in 1 Cor. vi. 5- ouTcog ovx erfliv h u[uv <ro$o£ om\ elg; 

Ibid. " What, could you not?" Pearce forgot this passage when he 
thought that no passage in any author began with ouTcog, that had both a 
question and a negative, l Cor. viii. 5. Weston. 

41. Point thus: Tgijio^eiTs, xa) vspo<r tuyere »W p), the comma after 
crgoo-s J^serfls being taken away : TVatch, and pray that ye enter not, &c. 
So Mark xiv. 38. Markland. 

42. Tzahiv ex Ssolegoy airshhwv TSpovrp^alo. Either the word tsoIkiv doth 
belong to careT^wv, and ex fteujipoo to zrgoo-7]Jf«7o, or trra?av belongs to 
zrrgoo-rju^alo, and ex Seulepov to awe^wv. Kocher, Analecta ad h. 1. 

Professor Schulz. 

45. xaBevhele to Xonrov, xa) ava7raveo-Qe-~\ Perhaps better interrogatively: 
Do you sleep on still, and take your rest ? as some MSS. which sense is 
favoured by what follows: Arise, let us go. H. Steph. Praef. ad N. T. 
1572. P. Simon, Colomesius, Obs. Sacr. Clarke, Paraphrase; and so 

the passage is pointed by Markland. Better still indignantly, De 

Missy, MS. J. N. Kypke, Obs. p. 134. Luther, Gerhard, Heu- 

mann, take these words to be a question. The latter says he found 
here a signum interrogationis in an old MS. St. Luke, xxii. 46*. has it 
also. Professor Schulz. 

Ibid. 7]fyixev vj wpa, xa) uiog, &c] xai has here, as in ver. 2. the force 
of a relative. The hour is at hand, when, or in which, the son of man 
is to be betrayed, &c. So likewise Mark xv. 25. and the first xa) in 
Luke xix. 43 • Dr. Owen. 

Ibid. " Sleep on now." You may now sleep on, for your watchings 
cannot keep off the enemy who is at hand. Thus Trachin. ver. 921 : 
To "kontov rj'frq ^otJgsQ', cog %^ ot> zjole 
Aifso-Q' ST ev xo[tolht\ Tough' evvrJTpiav. WESTON. 

47. jui)a \Ka^a.ipcov xcu %ohw>v\ F. £uo-1coy, with swords and spears. 
John xviii. 5. jiceJa Xa/x7raoW xa) OIIA12N. Dr. Mangey. But so Ap- 
pian, B. C. p. 613. pa&ioug xa) £uAa to. ev yeqa\ t&v uTrt)pzTiov. Joseph. 
B. J. 1. v. 3- 1- i;uhoig ts ave%t\v zraio^evoi xa) o-3-Jjpcp. 

50. e<p' w sragsj;] Several MSS. read, in the Accusative, ifi 0. But the 
other is right. Xenophon has £<£>' olg jWjf of lovlsg' ut quas ab causas mit- 
terentur, &c. Cyrop. lib. viii. p. 149. ed. Hutch. 8vo. Xen. Mem. Socr. 



ST. MATTHEW, CHAPTER XXVL 127 

l<p' (3 au jxio-Qov T^a^dvaxriv Cujus causa mercedem accipiunt. Lib. I. c. 
VI. § 5. ed. Simpson. Dr. Owen. 

56. Touro Z\ oTiov yiyovsv] Render, All this is done; and then these 
will be the words of Christ, not of the Evangelist. See Luke xii. 53. 
Clarke, Paraphrase. 

Ibid, "csdvisg must, in this passage, signify the greater part. See a si- 
milar mode of expression, 2 Kings xix. 35.: Xen. Eph. lib. ii. p. 36". xal 
rsoLvids re clttsxIsivsv oXiyouc; &£ xa) ^wvlag gXaSe, jaovoj Ss 'ItttfqBoos rj^ovrfirj 
§ia<povsiv. Bp. Barrington. 

58. "Afar oft;" literally, from afar; translated from pFHD in Hebrew, 
awo paxpaQsv. This phrase occurs several times in the Psalms, and else- 
where. See Trommius, and once even in St. Luke xvi. 13. The Greeks 
say cbrolijXff and airalri'Kav. 

'Axolrpcs 0£ou. Epigr. 

Outs (r^stiov out cLirolrp^oo-. Odyss. I. 11 6*. WestON. 

60. xa) ou% eupov] Some copies leave out the first xa) ov% sZpov, which 
is redundant, when repeated in the same verse. To prevent which re- 
move one to ver. 59. The chief priests sought false witnesses, but found 
none. Wolfius, Curse Philolog. — Optime, De Missy, MS. J. N. 

Ibid. Palairet, Observ. p. 95. puts a stop after urpoasxQovlwv, which 
commonly is put after xa) oo% eupov. He supposes, further, that the double 
xa) has a double signification, tamen, quamvis; and that the last words 
are to be considered as an emphatical repetition (non, inquam, invene- 
runt). Professor Schulz. 

64. "kiyai up, aT dpli o\J/£<r0e] Perhaps it should be "kiyeo up uirapli' 
v O\J/so-Qs &c. I expressly say to you, Ye shall see the Son of man, &e„ 
% A7raf), a7ra§]»o-f/Jva)£. Mark xiv. 62. hath simply 'O 3s 'I^a-oO^ sitsv. 'EycJ 
s)(xi. xa) o%|/s<r6s tov vlh raD av^wTow and so it should be Rev. xiv. 13. 

Z). Heinsius* 

66. "Guilty of death;" translate, "guilty unto death." Tremellius has, 
from the old Syriac Version, "tenetur poena mortis;" svo^oi §WKsing in 
Hebrews ii. 15. subject unto bondage; and Plato too uses ho^os with a 
genitive. TSu fiiaiatv svo^og eV7a>. De Legibus. 

67. Tors hviiflua-av] oj Kb before eppdyrtfrav plainly indicates that of p\v 
are elliptically wanting before kv&flwrav. And so again, Mark xiii. 28. and 
Luke ix. 19. compared with Matt. xvi. 14. Dr. Owen. 

68. n^o- 



128 CONJECTURES ON THE NEW TESTAMENT. 

68. Hpo$>vJTsu<rov ifyuv, &c] There are many places in the Evangelists 
which, singly taken, could never have been understood; but must be 
explained from something which is expressed by another Evangelist; as 
here, Prophesy to us, thou Christ, who it is that smote thee. They said 
this after they had blindfolded him, Mark xiv. 65. and Luke xxii. 64. 
without the knowledge of which circumstance, this part of their epraiijutos 
could not have been understood perfectly; and yet it is omitted by St. 
Matthew. So the high priest's adjuring our Saviour by the living God is 
mentioned here (ver. 63 •) by Matthew; but is omitted by Mark, who 
nevertheless gives our Saviour's answer in the same manner as if he had 
been adjured, xvi. 62. So xxvii. 48. Markland. 

Ibid. " Prophesy unto us." Matthew omits to say he was blindfolded, 
which makes the prophesying not difficult, as our Saviour could see who 
slapped him. See Mark xiv. 6*5. Luke xxii. 6"4. Weston. 



CHAPTER XXVII. 



5. "Hanged himself," u7rrjy^alo. Volumes have been written on this 
word, of which the titles may be seen in Wolf's Curae Philologicae. Some 
suppose Judas to have fallen on his face after hanging, by the breaking of 
the rope. Others, that he was choaked with grief, and burst asunder. 
Alberti, after Lambert Bos, construes ra-pvjv^ ysuopsvos, being suspended, 
and quotes Achilles Tatius, who says of a rowing boat, pelsaipigejai, xa) 
■G?py\vks rpi in altum tollebatur, & suspendebatur. True; but how was it 
suspended, being ra-grjvej? Why, no doubt, with its head downwards. 
Now this could not have been the case of Judas, unless he had been hung 
up like St. Peter, by the heels. Some new interpretation must therefore 
be sought for, and I offer the following with a new translation, "He 
strangled himself." Every man that is hanged is strangled, but every man 
that is strangled is not hanged. And this was the case with Judas; he 
strangled himself, or, to use a modern phrase, he gave himself the bow- 
string, and falling headlong, he burst asunder, and his bowels gushed out. 
By this mode of explanation St. Matthew and St. Luke are made to 

accord, 



ST. MATTHEW, CHAPTER XXVII. 129 

accord, though they jarred before irreconcileably. One tells us the fact, 
and the other the consequences. Aquila translates p2HD, of Job vii. Ig. 
by af^ov^v. 'H •fyuyri [j<oi> c/ApiiTcx.1 &.fvonrjv,. " My soul shall prefer 
strangling." Weston. 

8. Aio kxkrfir)\ This verse should be in a parenthesis, that the pro- 
phecy, ver. Q, 10. may be connected with the fact recorded ver. 6 and 7. 

Dr. Owen. 

9. $ia , 'Isgejjuoi/j The passage cited being in Zech. xi. 13. perhaps the 
Evangelist wrote only $ta. too ro-pocpTjrou. Or the abbreviation ZOT has 
been mistaken for IOT. Beza. — Bp. Hall says, in his Difficult Passages 
of Scripture Explained, he had seen it thus abbreviated in a very old 
MS. But Wetstein assures us no such abbreviation is to be found: "Illud 
testari possum, talia compendia [scil. 'Ipiov pro Ispsptou, Zglou pro Z«- 
yctplou, hu) pro xaipip, caro'hois pro dwro<r1<fo,oj£, Mat/ pro MavoKrc-rf] ne qui- 
dem in junioris aevi codice ullo, nedum in vetustioribus, repertum in." 
Proleg. ad N. T. p. 3. The field of blood in the preceding verse alludes 
to Jeremiah xix. 6*. 8$ non vocabitur amplius locus iste Topheth, 8$ vallis 

jilii Ennom, sed vallis occisionis: and the Evangelist has joined the 
two Prophets together, as if it had been lia 'Isps^lou KA1 rou T&po<p7}Tou 
Xs'yoi/3o£, Jeremiah and the projihet who says as follows, viz. Zecharias, 
c. xi. 13. But it is a thing known among the Jews, that the four last 
chapters of the book of Zechary were written by Jeremy, as Mr. Mede 
has proved by many arguments. Works, pp. 709, 963, 1022. and see 

Allix, Judgement of the antient Church against the Unitarians, p. 19. 

One of Colbert's MSS. (N° 2467) has Za^apwu at full length. Dr. Owen. 

Ibid. The Syriac Version has no name of the Prophet, &ja rod zjpotprjrov. 

Professor Schulz. 

Ibid. xa\ eXa.6ou] Read (the intermediate words being put in a paren* 
thesis) Kai sAa£ov ra rqiocxovla. apyupia (rr^v riy.^v rou rsli^Yj^ivou, ov en- 
pjeravTo) carl viwy 'LrpcttjV And they took of the children of Israel the 
thirty pieces of silver, the price of him that was valued, whom they 
bought. For, ov sTjp-jc-ai/lo carl wwv 'lo-parft, instead of 0! or riveg clttI rwv 
viwv 'la-parfh, seems harsh. D. Heinsius, Knatchbull.— -But nvkg is so 
understood, c. xxiii. 34. Markvi. 43. Luke xxi. 16\ Acts xxi. 16*. 

Ibid. eTjpjo-avlo] The Syriac read ifnpjo-avJo, ivhom the sons of Israel 
set at nought. Tremellms. 

S 10. sdw 



130 CONJECTURES ON THE NEW TESTAMENT. 

10. ehcaxav] By mistake for slwxa, which is proved from Zech. xi. 13. 
and from the following words: xoc^wg cryvsTafe MOI Kupiog. Piscator, 
Beza. — Or, v is here added before a vowel in the first person, as is com- 
mon in the third. Jos. Mede, Works, 1. iv. p. 786*. — Or if it is plural, 
that clause (xou e§wxa.v aula. elg rov afpov too x?pay.swg) should be in a pa- 
renthesis, as Heinsius writes it. — For xaGa <ruvrra£e ju,oj Kupiog in Matthew, 
the LXX read e\g rov otxov Kup/ou, agreeably to the Hebrew mrP /"Pi. 
But the Evangelists probably read mrf Pil5; Mede ubi supra. See this 
text, which is corrupted both in the Hebrew and LXX, restored by Dr. 
Owen, Enquiry into the present State of the LXX, pp. 57 — 6*0. 

11. %u Xeysjj.] Read, interrogatively: Dost thou say this? As John 
more fully, xviii. 34. Say est thou this thing of' thyself? And in the same 
sense the expression may be understood elsewhere, as denoting a disregard 
or indifference; c. xxvii. 64, Tell us whether thou be the Christ. You 
say so. D. Heinsius. — %u 'Keyeig is a mode of affirmation, as in c. xxvi. 
25. Luke xxii. 70. and in Xenophon. Grotius. 

1(), 17. Bapa££av. Put 'Ir)<roov after Bapa£6av. In the time of Origen 
many MSS. did read so; and the Codex Ephesinus, from which the Ar= 
menian Version is made, in the fifth century, must have had this reading, 
as this Version calls him Jesus Barabhas. Not a single MS. has it now, 
because they thought it indecent (as Origen tells us) that Barabbas should 
have the name of Jesus, and left it out for this very reason. Michaelis, 
Orient. Biblioth. part I. p. 126. Professor Schulz. 

23. r.i yag xaxw S7ron]o-£v;] Here Maldonat and Grotius justly suppose 
that 00 <flavpa)(ra> should be understood to precede. For in questions in- 
dignant, such as this, the particle yag exhibits a reason for something 
understood, which the speaker in his hurry had not mentioned. Another 
example of the same kind occurs again, Acts xix. 35. Dr. Owen. 

3-2. i^Fyapeuerav] What if we read yyapsucrav, a word formed from the 
Chaldee and Syriac *0N, which signifies to hire. Hesychius has "Ayapos* 
<rxeuo<popog, Qoplrjyog. And 'Ayappoi, oj ex SioJa>y% ti Txpurlovleg' 'Ayctppela, 
SouXe/a. And likewise "AFyapog, e%ya.rr\g, ux^pir^g; which should possibly 
be * Ay otpog. But Mark xv. 21. confirms the old reading. D. Heinsius. 

33. ToAfoOa] Corruptly for ToT^fo^a, the latter X being omitted, as the 
Syriac leaves out the former A, writing it Gagultha. Beza, Caninius.-— 
The X is omitted agreeably to that age, as Babel for Balbel, &c. Drusius, 

Ibid, 



ST. MATTHEW, CHAPTER XXVH. 131 

Ibid, og Icrlt T^eyo^BVog xpccvloo tokos'] I believe y^eyopevos is owing to 
the foregoing teyo[t.svov, and that it was originally o$ e<rli xqavlov tokos, as 
ver. 46. tout ecfli, 0se jxou, &c. Mark vii. 34. 'E<p<£aSa, o ecrh, Siavo/^QrJJj. 
The difference in the reading of the copies greatly confirms this. Mark- 
land. — Aeyopsvog is wanting in the Cambridge and five other MSS. Dt\ 
Owen. 

35. fret zsT&Lpaityri, &c] I think there can be no doubt that these words, 
to the end of the verse, are a parallel place, brought hither from John, 
xix. 24. noted first in the margin, and thence taken into the context, as 
has been observed by others, and, as I believe, has frequently happened in 
these writings as well as others. Markland. 

42. ea-Slov ou huvalou ccuo-ai.] Rather, with a sarcastical question: cannot 
he save himself? Beza, Bengelius, &c. 

43. puo-do-Oa) vuv auTov, e\ Sh'Ass aoVov.]- The Vulgate si vult, without 
auroV and as &?Aa> has seldom an accusative of the person, perhaps it 
should be pvcrdo-ftco vuv, s\ S-eAe*, oujtov. Beza. — But it is clearly taken 
from Psalm xxii. 8. (Gr. xxi.8.) puo-ao-Ga> ovjtov Zti &ete< auro'v. So xviii. 19. 
xli. 11. Tobit xiii. 6. Grotius. 

44. To <$' aoVo] Elliptically for xala. to ccuto'. similiter, eodem modo; in 
like manner. And read (uvs'tiifo wfaoy; in like manner the tMeves re- 
viled him. Dr. Owen, 

46. 'Ha*] In Mark it is 'EXcm, which is Syriac. Christ probably used 
the words of David, which came nearer to the sound of Elias. Beza. — • 
Rather say, Christ spoke in the mixt dialect, which then prevailed in 
Judaea, somewhat between Hebrew and Syriac, as another word in this 
sentence shews pltt? sabac for Ity azab, Grotius. 

Ibid. o-aS'a^Oav/;] Rather with a x to express the p in "Onpltt). Drusius. 

48. Soa/xeov elg s£ avrcov, xa.) 7±ot,£a>v o~7r6Fyov, &c] This place alooe 
would shew the necessity of comparing all the Evangelists. For this per- 
son's running, and taking a sponge, &c. was not in the account of our 
Saviour's saying Eli, Eli, &c. but of his saying / thirst, John xix. 28, 
which Matthew and Mark have omitted, but have related the Consequent, 
as if they had told the Antecedent, or the Cause. See on ch. xxvi. 68. 

Markland. 

48. xaXoe/x.a), on a stalk, viz. of hyssop; concerning which see Dr. 
JUghtfoot, Hor. Heb. on John xix. 29. Markland, 



132 CONJECTURES ON THE NEW TESTAMENT. 

49- "A<£>££, ffioopsv] The distinction should be omitted after "AQeg, Ivot 
being understood. "Afysg fra }'oa)/jt,st>: as atyeg Ix&aKco, LukeVi. 42. a<ps/e 
(or u<peg) Uaypsv, Mark xv. 36". Markland. 

52, 53- * a * sroXXa (rcojxala — r^ykp^i\' Ka» e^s^ovleg Ik tcoi/ /amjju-skuv juila 
rqv eyepcrtv aurou, sjotj^Oov si$ t^v ay lout zjoXiv.] Thus the common Edd. 
distinguish, as if the bodies of saints arase at his death, and the third day 
after came out of their graves, and went into the city.— Dan. Heinsius 
connects ju.s7a tt\v eysqtriv aoVou with s»<r»Ja.9o!/ e»£ rr t v zsro'kiv, they who had 
risen at his death and were come out of their graves, went into the city 
after his resurrection. — It is more natural to connect [xfia. t^v eyeptriv 
avTou with what precedes ; the graves were opened at his death, the bodies 
arose at his resurrection: When he yielded up the ghost — the graves 
were opened. And, after his resurrection, many bodies of saints arose, 
and came out of their graves. Thus he became the first fruits of them 
that slept. Grotius. 

52, &c] The Evangelists, having all the transactions in view at once, 
often join events that happened at different times: Matthew does so here. 
He connects the earthquake and its consequences at the resurrection with 
the earthquake at the crucifixion; and therefore, if ver. 52 and 53 were 
included in a parenthesis, the thread of the story would run clearer: 
for they naturally come in after <reur[Mg lyivslo i^iyag, chap, xxviii. 2. 

Dr. Owen. 

54. The comma after /xer' aurcyi may be taken away. Markland. 

57. mj/jajj 8e ysvopiiiyg, when evening was come.'] Before the setting of 
the sun; for Josephus, Bell. Jud. iv. 5. § 2. p. 11 83, relates that the Jews 
had so great a regard to the burial of the dead, that they took down from 
the cross even malefactors who were crucified, and buried them, before 
sun-set. Had Theophylact known this, he would not have written as he 
has done on this place, p. 178. Markland. 

Ibid. Though the expression, JpnOijreuc-s for p.a8^1^ fy (compare John 
xix. 38.) appears to be singular in the New Testament, yet it is frequent 
in profane authors. Thus Plutarch, speaking of Isocrates, says, ejaaO^- 
rsvas h' auT(S xa\ Sso7ro^7rog b X7o$ — Discipulus ejus fuit etiam Theopom- 
pus Chius. De Vit. X Rhetor. 'E/xaO^Veuo-e then is needlessly altered into 
5fj.a07jTeu67] in four MSS. Dr. Owen. 

Ibid. 



ST. MATTHEW, CHAPTER XXVII. 133 

Ibid. vfxOs!/ avfyaoTTQs srW<no£ cwro 'AgjpxQa/as. Do not put together 
?jX8ev <x7ro 'ApifAadttlas, but ^xOev u.vbpto7rog cotq 'A^[xa^<xiag: scil. cov. Ca- 
saubon. Not. ad N. T. Professor Schulz. 

6*0. " Boiled a great stone." Great stones were used to close up the 
mouths of caves and tombs. See the Scholiast on Sophocles' Antigone^, 
ver. 12l6\ edit. Brunck : 

'AQgrjo-atf ao[x,ov %cofAalog XjQoGTraSyj 
Auvlsg rspog aura (flo^uM. 
" A»6oo-7ra^," "the stone being first removed." Great stones were also 
rolled over the mouths of wells, as appears from Genesis xxix. 3. Hence 
to roll away the stone, and to lay bare the well, came to signify to draw 
water. f)W, nudare, denudare, aquam ex puteo haurire, qui non nisi 
denudato puteo aqua hauriatur. Weston. 

63. "After three days," within three days; as in Ovid. Fasti, vi. 774. 
" Post septem luces Junius actus erit." 
" On the seventh day June will end." Weston. 

Ibid. KJ|5js, !/AV7j<r97)ju.5i/, x. r. x/] This is one of the amazing instances 
of God's providence, viz. in making Jesus's greatest enemies, and the 
chiefs of the nation, bear witness, that before his death he foretold his 
resurrection after three days. Markland. 

Ibid. Mela rpilg ^ipag iysl^oy.ai.'] Mela with an accusative case, de- 
noting time, often signifies, in the best authors, not after that time, but 
within it. Within three days I will rise again. That the Jews under- 
stood it so here, is evident from the next verse; and so it should be trans- 
lated Mark viii. 3 1 . Dr. Owen. 

65. s^sis xoixflcobiav uirayele, a<n£a?uVao-Qe cog o'/Sale] The first word 
may be the imperative mood. By xoixflcollav seems to be meant a guard 
of Roman soldiers, as if he had said, Take a guard of Roman soldiers, 
tog offiale for cog sTicfldflai, ^lutarch. Ciceron. p. 868. c. Markland. 

6*6. 01 Se isopeuMvlsg 7}&<pa'k[cravlo rov tuQov, <r(ppayl<raif}sg rov x/Oov, jUsla. 
t% xoucrltoNagJ] Sealing the stone, and setting a watch. But jaelo. rijg 
xov<f\toVia,g may connect with mopeuQivleg, going with the watch; or rather 
without a comma at x/9ov, sealing the stone jointly with the watch. Wet- 
stein. — cr<pgayi<rav1eg rou "k'Aov in a parenthesis: see Dan. vi. 17. Dr. 
Owen. — A third way, Went and secured the tomb hy sealing the stone, 
aud [setting] a guard; — or 4. secured the tomb with a guard, and sealing 
the stone. G. Ashby. 

CHAPTER 



134 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER XXVIII. 

1. *0\J/s Oe cra^arwv, ry s7ri<pa)<rxo6<Ty) s»£ fx.tav cra€§a.rcuv, rj^sj Not 
knowing how to reconcile it, that in the end of the Sabbath (which, ac- 
cording to the Jewish reckoning, was on Saturday night) it should begin 
to dawn towards the Jirst day of the week (which must be on Sunday 
morning), Chr. Frid. Sinnerus, Jac. Gussetus, and others, would make 
o\}/£ 8s (ra&£a.Ta)» conclude the former chapter. They made the sepulchre 
sure — setting a watch: and it was the end of the Sabbath when this was 
done. — Allowing this ellipsis of yv, another word will still be wanting in 
what follows: 'En-KpoxrxouVy) AE s\g \dcnv o-aGGaTwv. Schmidius has re- 
moved the difficulty, by observing that o\[>£ 8e a-a.^a.Twv is not vesper e 
sabbati, but post sabbatum, as Plut. in Numa, l-tyk too fiacriTXecos XP° V0U > 
after the time of the king; and Philostratus, o-i/s rwv Tpw'ixwv, after the 
Trojan war. See likewise Bos Exercit. and Joseph. Ant. Jud. 1. xvi. c. 
lo\ Accordingly our Version should be corrected. See also Suidas in 
%d.G§alov. 

Ibid. '0\J/s twv o-a&£oLT(ov. After these Sabbaths; for two Sabbaths, 
Friday and Saturday, fell together in that Passover-week in which our 
Saviour suffered. Dr. Owen. 

Ibid. <ra£8aTa)v] Jos. Scaliger De Emend. Temp. 1. vi. would read here 
and elsewhere <ra£6dlwv indeclinable from p]"Qtt>, and Masius, wherever 
TWV obstructs that reading, would change it into tou, as Luke iv. 16*. xxiv. 
1. for it is not natural to use <ra€6a,Ta)V in the plural, whether it denotes 
a week, or the sabbath-day. — But what then shall we say to <rd€6oun in 
the ablative, Matt. xii. 1. 5- Mark ii. 23. &c; and the LXX, in like 
manner, %d.£€ala avobravms ay lot tu> Ku|s/o> aopiov, Exod. xvi. 23. rfj >jjuipa 
T*i s&oprj, ca66aJa Kvptto ra> 0£(i> <rou, ibid. xx. 10. D. Heinsius. 

Ibid. In the end, or close, of the week, when it now dawn'd toward the 
first day of the [new] week. G. Ash by. 

2. <rei(rjM0£ eyivslo [xiyag] There had been a great trembling, or fear, 
viz. among the soldiers: not an earthquake, which the reasoning will not J 
admit. Hesychius: Xsio-pos, rqopos. Philo Jud. Legat. ad Cuj. p. 72-*, * 

ed. 



ST. MATTHEW, CHAPTER XXVIII. 135 

ed. Turneb. rpo[xos rs xa) <rs«7jV-o^ Tzavia. avrov to. pep?) arovsxuxa. St. Mat- 
thew, as if he had been aware of the mistaking this word, has put it out 
of all doubt, by adding l<rsl(r^(ra.v of rr^ouuleg, the keepers were thrown 
into a Jit of' quaking. There are innumerable instances of this significa- 
tion of <rst<ry.og. And, I believe, there are some other places of Scripture 
in which this word is ill translated. Lactantius misunderstood this x iv. 10. 
and Tertullian, Apolog. c. 21. Markland. 

3. v Hv he rj ISea a-Jrou] Some critics have objected to the word iBea, as 
not adapted to express the countenance either of man or angel. But to 
the instances produced by others in support of this expression add the fol- 
lowing from Plato: elftou olvtoQi twv re vicov roug e7neixe<fla,roog hoxoovlag elvat 
rrjv ibiav juvenes ibi quosdam conspiciebam, specie, ut videbantur, 
maxime honesta. 'Epoufl. sive Amatores, in principio. Dr. Owen. 

7. on rjyspBrj a.7ro rwv vexpdov xa.) ISou, ■arpocLyet'J Better perhaps, as Bos 
observes in his Exercitations, and as Castelio translates it, in one conti- 
nued sentence: Tell his Disciples, that he is risen from the dead, and 
that, behold, he goeth before you into Galilee. 

Ibid. I8ou, elnrov upZv\ In Mark xvi. 7. as he said unto you, i. e. Christ 
said before his death, Matt. xxvi. 32. Here therefore perhaps it should 
be read etirev. Maldon. Trillerus. — I believe the Evangelist wrote eIttsv, 
as ver. 6\ So Mark xvi. 7. in the same history, xaBcog etirev fyuV: and if 
the angel spake this as from himself (elirov), what need was there of that 
solemn word i&ou? — Nor does einov signify I have told, but I did tell. If 
the angel had spoken of himself, probably he would have said eTxa. 18ou 
before zjpodyei is, I believe, rightly omitted in Beza's antierit MS. 

Markland. 

13. vjjouov] Perhaps ufuSu, as Colingeus has printed it; on then will not 
be redundant. Beza. 

14. axou<rdy touto hsri too yyefxwos] The Vulgate auditum a prosside i 
which seems to have read d^ro, or bizo, as two MSS. read. — But see Acts 
xxv. 10. e7ri row fir)fj.cilog Kot,'i<ra.pog, If this shall come to a hearing at or 
before the judgement-seat of the governour. 

17. ol he l%i(fla<rav\ In the first place, 0! he for I'vtoj he is not common. 
2, This narration relates only to the eleven, as appears from ver. 18, 1Q, 
20; and is the same which Luke mentions c. xxi. 31. Acts i. 4. Could 
these still doubt? or, if they did, would Christ give them their commis- 
sion 



136 CONJECTURES ON THE NEW TESTAMENT. 

sion under such circumstances? Read OTAE s^lcflaa-av, neither did they 
doubt any longer. Beza, in his last ed. — To avoid this difficulty, the 
Prussian Version reads zrpoasxovrjaav aural, o'j 8s e$i<fla.<rot.v, they worshiped 
him, even those who had doubted. In which sense it should be <$ TE. — 
Grotius in a similar sense interprets it: but some had heretofore doubted. 
Oi 8s for rives 8s. See before xxvi. 67. Luke v. 33. John xix. 29. — Those 
among the eleven Disciples, who doubted, seem to have done so, because 
the distance at which' Jesus was first seen by them did not exhibit him 
clearly enough to their sight. The following words, and he came nearer, 
and spake to them, seem to countenance this observation. Bp. Pearce, 
Com. in, loc. — I apprehend, that ol 8s are not to be referred to the eleven 
Disciples, but (in the sense of aX^oi 8s) to some of the other Disciples 
that were with them. The eleven, it is manifest, acknowledged and wor- 
shiped him: but some of the rest (see Luke xxiv. a. 33.) doubted, or had 
scruples about him. Dr. Owen. 

Ibid. 1. ol 8s in place of evioi 8s is not usual. See the contrary, Lamb. 
Bos ad h. 1. Eisner ad Joh. xix. 29. Kypke, Obs. p. 147. Alberti ad h. L 
Palairet, Obs. p. 103. 2. Read OTAE e8<VWaj/, with the last edition 
of Beza. But Wetstein, p. 546, has this well refuted. 

Professor Schulz. 

10. jaa^lsueraJs raraV7a ra sflw], fiaifllgovlss aurovs] Here the construction 
respects the sense, and not the grammar, of the sentence. So 1 Cor. xii. 
2. eQvij — obrayo/Asvot. And the like occurs in the purest Attic writers. 

Dr. Owen. 

Ibid, rou moo, xa.) too ayiov CTVsu'jU.alos'] Perhaps, with a colon at ujou, 
read AIA rou an/su/xalos 8»8aVxov7s£, &c. through the Holy Ghost teaching, 
&c. A like expression occurs Acts i. 2. Dr. Mangey. — Not a shadow 
of reason for this conjecture. Dr. Owen. 



ST. 



ST. MARK, CHAPTER I, 137 



ST. MARK. 



CHAPTER I. 

1. JkPXSTOY, u!o3 too ©sou,] There are so many places of the N.T. in 
which our Saviour is called o vlog row ©sou, that it is not improbable the 
Article roZ may here have been lost in the foregoing word Xpj<rIou; so as 
that it should be Xpuflou, TOT ulou row ©sou. In a Latin MS. in the Li- 
brary of Queen's College, Cambridge, instead of filii Dei, it is filii 
David, as our Saviour is frequently called. Markland. 

2. cog yifyuiflou h roig cr§o<p^ra{£,] The Vulgate and some MSS. read 
h 'Eo-aia rep mpo$rp"$, which is probably the true reading; and the passage 
from Malachi 'Hob &c. should be omitted, which being added in the mar- 
gin from Matt. xi. 10, got into the text; and then what preceded was 
changed into Iv roig n>po<pr)Taig, to comprehend both prophets. Beza, Mill, 
Prol. 412. — Distinguish by a short line between the second and third 
verse, that it may appear what is quoted from either prophet, and that 
both prophecies relate to the same thing and person : then let verse the 
fourth begin a new section ; for there the Gospel of St. Mark properly be- 
gins, the foregoing verses being only a preface to it. Dr. Owen. 

Ibid. Compare Wolff's Anecdota Grseca, torn. II. p. 148. 

Professor Schulz. 

1 — 4. I will give the version of this remarkable Synchysis, from which 
version may be seen how I would point and understand the original: 
John (at ver. 4) baptizing in the wilderness, and proclaiming a baptism 
of repentance in order to remission of sins, (ver. l) was a beginning of 
the Gospel of Jesus Christ, the Son of God, (ver. 2) according to what 
was written in the prophets, behold / (will) send my messenger before 
thy^ face (or person), who shall prepare thy way before thee : and, a 
voice of one crying aloud in the wilderness, Prepare ye the way of the 
Lord, and make his paths straight. (5) And the whole land of Judea, 
&c. 'Q. g yefqctiflai is elsewhere often xaQwg ysfpcnflar. in St. Paul xalot ypct- 
$a$, in St. John xo&ug e?7rsi/ rj ypot,<prj, in St. James xa?« rr\v ypafofv. - - ■■■- 

t The 



138 CONJECTURES ON THE NEW TESTAMENT. 

The meaning is, just as was foretold by the Prophets, Malachi and 
Isaiah. For both the prophecies relate plainly to John, which makes me 
think that he is here called A beginning of the Gospel; this Evangelist 
going a little higher than Matthew did, as Luke goes higher than Mark. 
The two prophecies of different prophets being quoted together, I would 
separate in the version by and, for perspicuity. The passage then should 
be printed with ver. 2 and 3 in a parenthesis; and 'Ap^ — too ©sou, ver. 1, 
be connected with syivslo 'Iwdw^g ver. 4. Markland. 

13. xou ijv jttsJa rwv ^yploov] and was with the wild beasts. Qu. con- 
cerning the meaning of this circumstance: whether it alludeth to any an- 
tient predictions relating to Christ ; or whether it only signifieth, that in 
these 40 days he withdrew from all human society and converse? The 
expression seems to have something poetical in it, as that of John xii. 3. 
and the house was filled with the odour of the ointment; on which see 
the note. Markland. 

29. tea) eu&icog ex. rrjg (rovafcoyrls efsXQo'jfles] Add a comma after £uQea>£, 
i. e. euHms — rMoi/. See Matt. iii. 16. Markland. 

34. oJx 7f<j5»e AaAsTv tol Sajjxo'j/ia, on rfizurav aurov.~\ Take out the comma 
at Saj/AoVia, — to say that they knew him; not, — to speak, because they 
knew him, as the English Version, by a frequent mistake, Matt. xvi. 17. 
xxvi. 17. Mark i. 27. 34. Luke xi. 48. as it should be pointed. Acts i. 5. 
ii. 26". Rom. viii. 21. Ps. xlviii. 13. 14. Markland. 

35. avouflxs l%r\7j$i\ Place a comma at avcuflas, that so Mark may 
agree with Luke iv. 42. He rose, srpan lw6%ov T^iav, but he did not k^s"kbsTv 
before yevofjLsvrjg 7yxsga$. Markland. 

38. Ka>juu>7ro';\sis, towns, are villages which had a synagogue in them: 
■mo^ai, villages which had none: zs6\ei$, towns girt about with walls. Dr. 
Lightfoot. — That this is not an exact distinction appears from Josephus, 
'AXaxr. iv. 7, § 4, 5, where a xaifxr) has walls, as a tcroX^. Markland. 

39. auVfov, e\$ oTi-rjv, &c] For h oto] rfi YaXiXaia, which shews that the 
stop after uvtujv should be taken away. Markland. 



CHAPTER 



ST, MARK, CHAPTER II. w 



CHAPTER II. 



3. rsplg aorov, nra.pot'Xfjl ixoi) $ipavisg,~] Take away the comma after awro'v. 
And there came to him some bringing one sick of the palsy. "Ep^ovlai, 
scil. SLvQp(i)7roi, nvig. Markland. 

4. a.TTB(f\iya.(rav. ryv tfliyyv] In order to do this, they must have got 
upon the roof by the staircase on the outside of the house, with which 
most of the houses in the East were furnished. The Greek and Roman 
houses also had the same convenience. Antigone, in the Phoenissae, goe* 
to the top of the house by this staircase: Potter, not understanding this, 
says the Grecian virgins could not go from room to room without leave ; 
whereas the truth is 3 that they might not go out of the house without per- 
mission, and without the attendant first examining if there were any one" 
in the way: My rig ctoaAJjv sv rpiGto Qavldgelai. But there was no danger 
of any one's being in the way within doors, or of Antigone's being seen 
from the upper apartment, to foypzg e<r%dtlov, if it had not been an open 
one, and on the roof of the house; where, according to Livy, entertain- 
ments were sometimes given. " Ccenaculum super sedes datum est scalis 
ferentibus in publicum obseratis." Liv. Hist. lib. xxxix. 14. Vide Eurip, 
Phceniss. ver. QO. and ver. 100, 

Ks'&gou ■zsa'ha.ia.v kJJ[mmx sxirspa zro8». 
See also Potter's Antiq. of Greece, vol. II. p. 3 11, 2. Weston. 

7. e» py elg 6 @$og;~] Distinguish rather el py slg, 6 <deo§; as in Matt, xix. 
17. where the same words occur. Dr. Owen. 

17. ovx yhftav xofaitrcu Sixalovg, aAXa a[Aot.p}a>Xohg slg (JLeidvoiavJ Place a 
comma at ap,ao\(ohovg, which removes a difficulty some of the Antients 
conceived from this place, as is observed above on Matt. ix. 13. 

D. Heinsius. 
21. xa) ouMg] After xa) should be a colon, eTjtsv being understood out 
of ver. 19. And so again at ver. 22, Koc»* OwSsJs fidx^tt. See Matt. xi. 6*. 

Markland. 

t 3 Ibid, 



140 CONJECTURES ON THE NEW TESTAMENT. 

Ibid, si 8s [A.?\, aipsi to mT^qiop/x. adrou to xouvov rou ara^atou] Read olutou, 
and ■crT^^wy.a in the accusative: he takes (or is forced to take) his new 
supplemental piece from the old. D. Heinsius, Zegerus. — With Dan. 
Heinsius we read crA^a^a in the accusative; but there wants still some 
further alteration, the meaning being the reverse of what is here, expressed. 
He is shewing the detriment which his new robe of righteousness would 
receive by piecing it out with the thread-bare cloak of Pharisaical super- 
stition; by which means yilgov o-^lo-^.a. yfoflou, not the rent is made 
worse, but a worse rent is made; for a hole in a new coat is worse than a 
hole in an old one. According to this sense we should read here, not si 
8s jut/q, alpsi to zjTsrtfioixa, auVou to xaivov row zrraAouou, but si 8s y.r), alpsi to 
rs'hriqayix.a. awVou ATIO TOT KAINOT, he takes his supplemental piece 
from the new garment. So Matt. ix. 16, cdqsi to zsr^pcoy-a, uutou cbro too 
Ipaliov, scil. xaivou. Some one, mistaking the meaning of the parable, 
wrote in the margin roG araAajot), which afterwards got into the text, and 
then too xawou was turned into to xaivov. Luke expresses this sense very 
clearly, C. V. 3°*j Ousels s7ri§X7)[/.a. IjxaJ/oy xaivou siriQaXhsi siri IpaTtov rsa- 
"KonoV si 8s |u.7j'y £ > * a ' T ° xo " vov ^yj^si, xod, &c. not, the new maketh a 
rent, as our Version, but he rends even the new, as Castellio, alioqui et 
novam scinderet, nee veteri quadraret ex nova pittacium. Dr. Parry. 
Or without a comma at /x^, ver. 21, and ol-ko understood before too nra- 
Xajou, but if he does not take his new supplemental piece from an old 
garment, even a worse rent is made, si 8s ju/q algsi to Ts\y\p(ap.a. auYou to 
xolwov tou TO-aAouou, xou %s7pov o-%lcr[x.a yivslon. JKypke on Luke v. 36*. But 
Mr. Markland, on Dem. c. Midiam, § ii. p. 39, ed. Taylor, 8vo, 1743, 
observes, that si 8s ^17, or si 8s [xr]ys, with a comma, is always used ellipti- 
cally, for si 8s p] OTTQ% EXEI. But if it is not so, that he does not 
take an old piece of cloth from an old garment, the new piece thatfilleth 
it up, taketh away from the old, and the rent is made worse. After a 
negative sentence, it has an affirmative sense, which deceived Wolfius, 
and Stephens on Plat. Crit. where see Not. Foster, p. 15 1. — Philo the 
Jew gives the same reason why the Jews were not permitted to wear gar- 
ments in which there was a mixture of woollen and linen: r] hrix^oWsiot. 
Sallpov prj^iv a7r£§Jaco/x,eVou t uaAAov *j evaxriv, oVav Sett) xqrjo-frai, p. 499 • e d. 
Turneb. Markland. 

22. Ka»'* 



ST. MARK, CHAPTER II. 141 

22. Kar Ou3sj£ ftuKhsi oivov veov, &c] So, I believe, it should be pointed. 
etirsv is to be understood (out of ver. 19) after Kai. By the old garment, 
ver. 21, may be meant the Jewish Church: by the piece of new cloth, 
any ordinance or injunction of Jesus; in this place, for instance, that of 
fasting: so that the words, when stript of the allegory, may seem to 
contain this sense: "Ver. 21. The present established Jewish Church 
being grown old, and kfybg a<pavj<rp.oy, ready to disappear, at this time to 
make additions, and publish new injunctions concerning particular points 
of discipline, would be the same thing as if a man should patch an old 
garment with a piece of new cloth; for as the new cloth, being stronger, 
would tear the garment, and make it in a worse condition than it was 
before; so, new injunctions from me would at present only hurt your 
Church, by discovering the weakness of it, and its members, in each par- 
ticular point, before the proper time. Nor would such injunctions be less 
hurtful (ver. 22) to my Disciples: for, being habituated to a different 
kind of life, it would be at present as improper to lay upon them the more 
austere exercises of religion, as it would be to put new wine into old and 
decayed leathern vessels or skins; for, as the skins would be burst by the 
fermentation of the wine, and the wine itself be spilt; so my Disciples 
could not undergo these severities, but would leave me, and would be 
lost, my precepts being rendered ineffectual. But let them stay till they 
have received strength, and are renewed by the Holy Spirit, and then, 
when they are become new vessels, the new wine may be put into them 
without danger." The common interpretation which commentators give 
to these two verses together belongs to the latter only, Markland. 

23. vjpfavJo — btiov arojsTv,] So Xenophon Cyrop. lib. i. p. 4. 0V01 uv 
aq^ai rig sropsuWOaj : where ^q^avlo and ag^ai seem to be redundant. 
See also Mark vi. 7. Dr. Owen. 

26. 'A&aOap] This was under the priesthood of Ahimelech, 1 Sam. 
xxi. 1. Is it a slip of memory, or an error of the scribes? Or had Ahi- 
melech two names, and is this the same who is called Abiathar, 2 Sam. 
viii. 17, whose son was Ahimelech, 1 Sam. xxii. 20? Drusius, Par. Sacr. — 
Say rather the time is noted by the more conspicuous person of that age, 
as Gen. x. 25, In the days of Peleg [afterwards born] was the earth di- 
vided. So here, In the days of Abiathar afterwards high priest. See 
Luke ii. 2. — 'Ett* A&a'9ag tou ap%iepsws, interpret Abiathar the high 

priest 



142 CONJECTURES ON THE NEW TESTAMENT. 

priest putting him upon it. So ear) trow, Lucian, torn. ii. p. 6*32, te auc- 
tore. Not that he was then High priest, but probably only Priest : and it 
adds great strength to our Saviour's argument, that David did this with 
the concurrence of one who was at that time a Priest, and afterwards 
High priest. Tou ap^ispiwg, i. e. rod ocrlepov k^izpkiag. So Matt. i. 6*, 
David the king, i. e. who was afterwards king. In the same verse, of 
the wife of Uriah, i.e. of her who viz?, formerly the wife of Uriah: as 
1 Cor. v. 1. Mark vi. 18. and see on Luke ii. 2. — Or em may be taken as 
1 Tim. v. 19. em SJo rj rpiaov [xaflo^cov, in the presence of (or before) two 
or three witnesses; either of these senses of em *A£»a9ag will put an end 
to the chief difficulty. Markland. Bp. Barrington. 

Ibid, em 'A£ja9ap rod ap%iepewg] Beza, on account of the difficulties 
which clog this text, and its being wanting in his oldest MS. would fain 
make it an interpolation. But it is really genuine: and the difficulties, 
■which commentators attribute to it, would all have been avoided, had they 
attended properly to the force and signification of the preposition enri. For 
hr\, which they make here to signify under, or, in the days of, should 
have been rendered about, near upon, or, a little before. Thus, Matt. i. 
11. £7tj rijg peloixeo-lag BaSoXSvog, "about, or, a little before, the time of 
the Babylonish captivity." So in this place, em "'A&a&ag rod ap^ie^iaig 
should be construed <c about, or, a little before, the time that Abiathar 
was made high priest." By this construction the whole becomes conform- 
able to the truth of the case, and stands clear of all objections. Abiathar 
is mentioned as making in the Scripture-history a more considerable 
figure than his father Abimelech. Dr. Owen. — History was not discrimi- 
nated formerly so nicely as now. Few wrote or read. G. Ashby. 



CHAPTER IIL 

7. After >JxoXou8?)<ra!/ aura> a stop must be put, and the words xa) ouro rr^g 
'lovtiaiag must be joined with verse 8. See Heumann ad h. 1. and Dr. 
Moldenhauer in Der Erlauterungschwerer Stellen der N. T. p. 140. 

Professor Schulz. 

8. xod 



ST. MARK, CHAPTER III. 143 

8. xa) rsspav rod 'lopoai/ow xa* ol zrep) Tupov — ^xOov] Beza observes that 
the edd. in general, before his, did not distinguish which of the nomina- 
tives belonged to rjxoW^o-ai', and which to r^ov : an inaccuracy retained 
in our English Version. 

10. Uo70<.oug yap eQepoursuGsv] This is given as the reason why a small 
vessel should wait on him, that the people might not crowd or throng 
him. The argument therefore requires this sense, Because there were 
great numbers to be cured. Translate it, for he was healing many. What 
is expressed by eTmr'nflziv aurS here, is hwixHo-bai aunS, Luke v. 1. Dr. 
Hammond seems to be mistaken in his interpretation of the verb la-»- 
Trttrlsiv, w r hen he makes it the same as T3po<r7r'nf\ziv. Markland. 

Ibid, o<toi ef%ov [xatrUas] This the Syriac Version joins to what follows: 
As many as had torments and unclean spirits Jell down. Beza. 

1 1 . otclv avrbv idewpsi] And the spirits, the unclean spirits, when they 
considered him; that is, the persons who were possest by those spirits. 
Observe otoc^ with an Indicative mood, which I believe is not to be found 
elsewhere in the N. T. and here perhaps ought to be ore, for that of the 
Apocalypse, iv. 9, orau a-oio-oua-i, is very uncertain. But as dv is sometimes 
joined to an Indicative (xi. 24. and elsewhere) I would make no change. 

Markland. 

16. If to this verse we prefix, in conformity with some MSS. the words 
zspiSruv Xifxtotia, and place xa) lirkhy\xB — Tlsrpov in a parenthesis, the nar- 
ration will be more perfect, and better connected^ than it is at present, 
Erasmus Schmidius was so sensible of this, that he printed the text ac- 
cordingly. Dr. Owen. 

Ibid, xa.) «re0i]xe] Beza puts first nrpcorov %i[Mova, because Matthew 
and Luke have it in this manner, and because otherwise the connexion 
would be interrupted. Erasmus Schmidius approves of it. Glassius Philol. 
1. I. tr. II. memb. 3. p. 190, and some MSS. confirm this conjecture. 

Professor Schulz. 

17. IttsSijxsj/ auroig svpfjuxla. Hoavepyeg] One would think it should be 
ovojxa, the singular ; and so Beza's MS. has it. Markland. 

Ibid. Boavsgyes] Jerome, on Daniel i. and on Isaiah lxii. would read 
Bsvsgse^ from C33H "^l, sons of thunder. The tZ3 was at first left out, as 
in Mapta, and ysivva, and <r afterwards added by the Greeks. -J. Drusius.-. — 
Or the final D mem was mistaken for D samech. Beza. — The word is rather 

formed 



144 CONJECTURES ON THE NEW TESTAMENT. 

formed from tl&H, which is rendered <r£ur[j)>s, Ezek. iii. 14. Jer. x. 21. 
Job xli. 20. Grotius. — Beza would read Bavs^yeg, fr°ni the Syriac Bane. 
ButBroughton observes that the Jews to this day pronounce Sheva by oa, 
as Noabhyim for Nebhyim. Wetstein. 

19. Ka! 'ig%ovlou s\g otxov] Connect this with what precedes, ver. 14. 
He ordained twelve, — and they go home with him-, 'which before they 
were not used to do. Beza. — Let it begin ver. 20, and connect with what 
follows: They go into an house, and the multitude comet h together 
again. Grotius. 

. Ibid. "And they went- home;" that is, the twelve with our Saviour. 
Then the crowd cometh together again, and collects in such numbers 
where Jesus was with his Disciples, that they could not eat bread ; and, 
when his relations heard of it, they came out to lay hold of him, for the 
report was that he was mad: and the Scribes who came from Jerusalem 
also said, he hath Beelzebub, &c. They say the same thing in John x. 20. 
which shews that \^k<f\y\ ought not to be rendered in any other way than 
it is in our Version. See Bp. Wilson's Bible. Weston. 

20. Homberg inserts after this verse the words from Matt. xii. 22. to 
make the sense and the history complete. Professor Schulz. 

21. 0! isa.p aurou, i^ijxBov xpalrja-ixi olutov. %\sFov yap' &c] The Alexan- 
drian MS. reads, more truly, Axoufrauleg OI ITEPI avrou, which leads to a 
fresh correction: ol 4>APISAIOI 01 IIEPI aurou e£ffA0oi/ xqulrpou aurov. 
sT^sfov yot.%- "On egscrJij. And when the Pharisees heard of him, they 
went to lay hold of him; for they said, he is beside himself. And the 
Scribes from Jerusalem said, that he hath Beelzebub. Toup, Emend, 
on Suidas, Par. I. p. 143, 4. — But, would the Pharisees have officiously* 
secured him, had he been beside himself? (2.) It appears, ver. 31, it was 
his brethren and mother who sent for him. The obscurity arises from not 
attending to the sense of the word sAefoj/, which does not denote that his 
friends said, but absolutely it was reported, as Luke xii. 20. rrjv ^y^'v 
coy caroulova-iv. Luke vi. 38. <rv7<.7<,£yov<rt, and rpoywrn, ver. 44. See Sca- 
liger on Catullus, I. ii. ver. 8. Then will no less naturally follow, ver. 22. 
and the Scribes from Jerusalem, the most eminent Scribes, said he hath 
Beelzebub: where the English Version hath, with ill judgment, made a 
new section, which spoils the antithesis. The Scribes of Jerusalem, as 

* No : but maliciously. G. AsHby. 

Matt. 



ST. MARK, CHAPTER III. 145 

Matt. xv. 1. Acts xvii. 23. Heb. xiii. 29. See Raphe!, not. Polyb. p. 73. 
parkland, in Arnald's Comm. on Wisdom, ch. v. 14. — For they said, 
*i. e. men said,, the same as ixiyslo, it was said, he is beside himself: and 
the Scribes too, who were there from Jerusalem, men of authority and 
repute for learning, said that he had a devil: which report when his rela- 
tions heard, they came thither to lay hold of him, and take him home, 
ver. 31. There seems to be no difficulty in the passage; and why Ter- 
tullian, Chrysostom, and Theophylact, should bear so hard upon our Sa- 
viour's mother for sending for him out (ver. 31.), I confess I cannot see 
any reason, either from the text or from the action itself. Maryland. — 
Ila^' aurou is used as by Polyb. 1. v. c. 4. ol ra-aga $a.<rihso3g, regit: oj rtrapa 
roZ 4>jXjWou [M<rbo$opoi 3 mercenarii Philippi. See Raphe!, in Excerpt. 
ex Polyb. and Eisner, on Luke ix. 31. — In consequence of what has been 
observed by several Critics, translate thus: and his Disciples, hearing 
the noise that the mob made at the door, went out xpctlrj<rai aurov (viz. 
o^Xov) to quell it: for they (the Disciples) said, If&rfoj-, it (the mob) is 
mad. Dr. Owen. — The sense of the passage seems to be this: Ol crap' 
auTou, &c. they that were with him in the house, hearing the tumult of 
the mob at the door, went out to restrain or quell it, viz. the mob : for 
they said (i££</lri, viz. o%"hog) the multitude or mob is mad. See Mac- 
knight's Harm. p. 180. ed. 2d Note. But the Scribes from Jerusalem 
said he hath Beelzebub : a confirmation of what the Pharisees said. — His 
friends went out to quell the mob, when it ivas mad. A very unwise at- 
tempt surely. Macknight says, as others have said before him, you by 
this means lose the antithesis of the Scribes from Jerusalem. Mr. Mark- 
land's is, I think, the best. W. B. 

Ibid. eAs/ov yap-] For they said, i.e. many said the same; as eTiiyslo, it 
was said. Markland. 

24, 25, 26. The particles xa), xa), &c. bearing different senses, should 
be printed with a comma in each of these verses. Bp. Barrington. 

32. xai exdQrJIo o%?.og zsrsq) auroV] This should be in a parenthesis. It 
follows : and they said unto him, Behold, &c. Not the o^Xog here men- 
tioned, but those in the 31st verse. Markland. — They in the 31st verse 
could not come at him ; therefore o^og sTttov, some of the multitude that 
were about him said. See Matt. xii. 46. Luke viii. 20. Dr. Owen. 

u CHAPTER 



U6 CONJECTURES ON THE NEW TESTAMENT, 



CHAPTER IV. 

1. xotbrjo-Vai iu rf, So&curtrvi] He did not sit in the sea, but by the sea- 
side, Matt. xiii. 1. Omit this, or read £v rjj ■nrpupvj), as ver. 38. Tan. 
Fab. 1. ii. ep. 17. — Distinguish thus: cocfls avrov lp£av\a. s\g to zjtXoTov, xaB- 
ijo-Qou, £v T-fi Sahoura-y), so that he entered into the vessel on the sea, and 
•sat doivn. Markland. 

Ibid. See, in Mosheim's Syntagma Dissert, p.319, and Zorn's Bibliofilm 
Antiquaria, p. 242. the remarks against the first explication given by 
Bowyer. Professor Schulz. 

2. too ooouvov] According to Mill, Proleg. sect. 1100, p. 100, these 
words are taken from the other Gospels, because they are wanting in some 
MSS. ; and Bengelius, in his N. T. left them entirely out. Prof. Schulz. 

12. "Iva faiirovles} Qu. Whether ha in this place does not signify sa 
that, because of the parallel place of Matt. xiii. 13. oV» ^hiieovieg ou 0Xs- 
s-ouo-j, &c. so that seeing they see, and do not perceive; and hearing 
they hear, and do not (consider, or) understand. See on Acts xxviii. 2o\ 

Markland. 

18. ovTol sir iv posterius~\ These words are omitted in so many copies, 
and so needless, being inserted in the former part of the verse, that there 
can be no doubt whence they came. Markland. 

22. ouol iyivslo axoxpuQov,'] Elliptically for oucfs sye'velo r» »W 7? chroxpuipov, 
txTOC, &c. Dr. Owen, Markland. 

20, 27 r 28. These verses, I believe, are to be thus distinguished: cog 
lav avftpanrog fiaXj) tov tnropov ek) t% 7%, xa) xaBsu^j}' xai sysipiqlai voxla. 
xa) v\\i.ipu.v xai 6 cnropog $~hacf\a.vr\, xai fjirjxvvy]lat, cog oux olosv aorog' (avro- 
\Kart\ yao — Iv no tfld^y'i) orav 2s rarapa8a> 6 xapyvog,. &c. and translated: as 
if a man should cast the seed upon the land, and go to sleep : and the 
seed should rise night and day (i. e. continually), and should sprout, and 
he lengthened, he knows not how (for the earth spontaneously bringeth 
forth fruit, first, a blade, then an ear, then full corn in the ear) : but 
after that the ripe fruit offers itself, immediately he sendeth forth the 
reaper, because the reaping time is come. The like composition see in 

Matt. 



ST. MARK, CHAPTER IV. 147 

Matt. xvii. 18. John vii. 25, 26. Acts ii. 3, 4. By xaQsu'Sv) is meant does 
not concern himself further about it, knowing that Nature will do the 
business. So dormio among the Latins. Those who are offended at 
xneopog being fetched from the following part to be the nominative case 
to iysiprjla.1 are needlessly offended, this composition being very usual 
in the Scriptures, and in other writers, eyslptfai is rightly said of corn. 

Markland. 

29. orapaSo) is put absolute for zsapaZui euuiov quum se tradiderit 
fructus. So again, Acts xxvii. 15. i-T&dvleg, scil. auro, meaning the ship; 
or, aurohg, meaning themselves. See ibid. ver. 43. Dr. Owen. 

30. 6/x.oja>(ra)|xsy — 7&a.ga§aXa)[ASV,~j Ed. Compl. 'Op.oicoo-o^.sV — urapocSa." 
XotJjasv in the future, right. Beza. 

31. 'Qg xoxxcp, &c] 'Qg seems to stand here for 6/xota itfl). See Matt, 
xiii. gl. Luke xiii. 1Q. Note ^txqorepog, the comparative for the super* 
lative degree. Dr. Owen. 

Ibid. 'Qg xoxxcp <riva.Trecog~\ It might be taken as a question : Eritne ut 
granum sinapis? Professor Schulz. 

36*. zsaqe£haix&avov<Tiv avrov cog tfv gv rip ctXoj'o>] They take him, as he 
was, into the ship. Hammond. — Which would be better EIS to z^oTov, 
as Mark iv. 5. Read, They take him, just as he was in the ship, i. e. in 
the condition in which he was: ut erat disjecta capillos. Grotius. — But 
for this the Greeks say cog el%ev or cog sto%sv. Put a period then at aurov" 
and let 'Qg fy sv rep ■ar'koicp begin the next verse: they take him with them. 
When he was in the ship, and other ships ivith him, then arose a great 
storm, KAI ylvslcti WAa^. Elsnerus. — Or put xai aAAa l\ arAoiapia tfv 
jtxir auTou in a parenthesis. Markland. 

37. xopoLla. e?rs6«AAsv (scil. eauld) eig to mrT^ohv. Dr. Owen. 

40. Ti SeiAoj stfls outgo; incog ouxe%ele zricfl iv f\ So Erasmus, Beza, the 
English Version, fyc. — With a triple interrogation, Valla: Why are you 
so fearful? zs-cog; How? Have you no faith? — Read ovrco incog jointly, 
making one interrogation? Is it so that ye have no faith? Revius in 
Vallarn. Grotius. 



u 2 CHAPTER 



148 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER V. 

3. ryv xaloiy.Yi<riv] scil. aurov, which is the reason of the Article being 
prefixed; so, ch. vi. 55. roig xpa££droig-, scil. oArwv, on their beds; and in 
a thousand other places, in which the Article is to be accounted for from 
the Pronoun understood. Markland. 

4. Aia. to (H'jtov — <rvvie!pi<pQa.i] This part of the verse to be in a 
parenthesis, that xou may answer to re in oore in the third verse. 

12. e\g robg ^oiqoug] To or toward the swine, not into; for if they were 
sent into the swine, there would be no necessity to add, that we may enter 
into them. Markland. 

14. eV» eirli] rl, of' what kind, and with what circumstances; quale: 
for they knew already what it was, viz. that the swine were choaked in 
the lake. Markland. 

15. rov 8aip>w£op,6vov] rov AEAAIMONI2MENON, or rlv AAIMO- 
NI2J0ENTA, might rather have been expected, as rov E^XHKOTA rov 
teyeaova' which words being omitted (as they are omitted in many copies), 
rov §ouy.ovi§o[j.evov may be supposed to be meant, according to the appre- 
hension of those who came out to look at him. ©stopouo-j here is more 
than bpcovi or (3X£7rou«rt; as iii. 11. though not always so. Markland. 

20. sv ry Aexa7roA£i] Possibly, by a mistake of the Scribe, for «aQ* 
atojv ej-o'ajv, as it is expressed Luke viii. 39. For the name of the city, 
according to him, was Gergesa, on the East side of the sea; whereas 
Decapolis was on the West, as appears from c. viii. 31. Wall, Critical 
Notes. — But there were several cities named Decapolis, and not all to be 
placed, with Bochart, in Galilee, as is observed by Reland, in his Pales- 
tine, p. 203. 

23. xou Tsa.qsxixh.si, &c] Three words are inserted by our Translators, 
without authority from the Greek, to make out the sense of this verse. 
Distinguish therefore, and read thus: xou -arapsxaKsi ai/rov zsoT^Xa, (T^i-ycov, 
on to ^uyotrpiov ]w.ou so-^arcog e%si) 'ivol sXBwv S7ri§y aurjj rag -^slqag, oiraog 
erfoGvj xou %rj<ry. And he besought him greatly (saying, my little daughter 
is at the point of death) that he would, come and lay his hands upon her, 
that she might be healed, and live. Bp. Pearce, Com. in loc. 

27- 



ST. MARK, CHAPTER V. 149 

27. " Touched his garment." It was a notion among the Romans that 
the virtues, powers, and good fortune of any one might be communicated 
by the touch. See Plutarch's Lives, vol. iii. 4to. p. ,94. where Valeria 
touches the garment of Sylla, in order to acquire a small portion of his 
good fortune. M.ixplv s'jTo^iag aorov TsapOLhv&eiv. Weston. 

28. ("Exs/s yap — (ru)^r l (ro[xoLi)'] should be in a parenthesis. "EXsis, she 
had said within herself, Matt. ix. 21. that is, she had thought, as is fre- 
quent in the LXX. Markland. 

38. a'KoLKa.^ovlag] F. ol^oh^oClag, as James v. 1. this being used to ex- 
press grief; aXoL^d^eiv, to express joy and exultation. Beza, Casaubon. — 
But, that it denotes sorrow as well as joy, see Jerem. iv. 8. xxv. 35. 
xlvii. 2. Zech. xi. 12. Eurip. Electra, 843. in Bacchis, II31. Spanheim, 
in Orat. Julian. I. p. 234. Both words formed from Hallelujah, and are 
used promiscuously in joy or sorrow. See Meric. Casaub. de nupera Ho- 
meri edit. p. 42. 

Ibid. Greek and Asiatic women have the same shrill voice for sorrow 
and joy. Chandler and Hasselquvst. G. Ashby. 

40. to ixciuViov 6Lvaxslixsvov.~\ The Basil MS. B. vi. 27. and five others, 
read xdlaxsipsvov. and it is the word that Hippocrates constantly uses. 
See Epidem. lib. i. & iii. passim, ed. Freind. Dr. Owen. 

41. TctfuQa] Read here and Acts ix. 36. Ta&a, from the Chald. Ntttt 
Caprea. Reuchlin de verbo mirifico, 1. ii. c. 4. — But TaXtQa agreeably to 
the Chalclee interpreter, Prov. ix. Beza, Grotius. 

Ibid. To xopclcriov (<ro) T^iyw) eyei^ai] Jul. Pollux, lib. ii. 2. disapproves 
of the word xopdviov. Markland. — The parenthetic words (ro) 2.iyio are 
redundant; for to xapdviov iyziqai is the interpretation of Talitha Kumi. 

Dr. Owen. 

CHAPTER VI. 

1. e\g rrjv wot]p/3a aurov.~^ Not, into his own country, but, into his own 
city, viz. Nazareth. Compare ver. 3. Dr. Owen. 

2. Before otj xu\ Zwdpsig, &c. supply from above, tea) nro^su tovto: which 
is requisite to make the sentence grammatical. Dr. Owen. 

3. viog M<xplag~J Hence it may be probably conjectured that Joseph, 
by his not being mentioned, was now dead. Markland. — They could 
have no doubt of his being the son of Mary. G. Ashby, 

Ibid, 



15© CONJECTURES ON THE NEW TESTAMENT. 

Ibid. aSsKQog Se 'laxcogov, — %i[xa)VQg; xou oux eltrh ai a8=X<$>al aurov wfc 
is pig 9J/a«s;] This should be all one sentence: and his brethren, James 
and Joses, and Simon, and Judas, and his sisters, are they not all like 
us? wh, nrpog i^dg, here, like us. It is not jxsO' ^.cov. See Matt. xiii. 
5j6\ Markland. 

4. ovx scrii T&poQrJTris, &c] This seems to have been a proverbial ex- 
pression. Markland. 

5. faiyoig dppaxfloig Iw&sig rag %£§&s] ^. °^ l V ou S dppcodloug — ebepdirewre. 
Vulg. Castelio. 

Ibid. " Could there do no mighty work;" translate, "would there," &c. 
Ou« tj3uW7o. Swvawrfla*. ^sAetv. Hesych. eOeXsv. ISJt/aJo. Weston. 

6. e9au^a£e S;a ttji/ ot7n<fliav] In this sense it should have been I0au/xa£e 
rigv oLTrufliuv. Read therefore (xai JQaJjaa^e) in a parenthesis, that 8«a t^j* 
a.Tn<f\iav may connect with oux vjSuvaio cro^o-a», ver. 5. as Matt. xiii. 58. ovx 
s7roit](rs $uvdy.£ig 8«x ttjv a.7ri(fllav. Maldonat. — But &au/xa£sls hd rowro (as 
perhaps it should be read) John vii. 21. hd rl eQaupwras; Rev. xvii. 7. 
Transitively to admire, Isocr. Panath. sub finem: axfls fidXhov 9m»/xa£e»v 
[juts] ha. t^v xuglegtaiv ra6rt]v, rj 8»' a z&goTspov eTrvjvoupjjv. And .(Elian. 
V. H. xii. 6*. aorov Se &a.v{i.d£au*£y S»a rouro. 

8. si [/.rj pdShov [mvqu] F. ixrqTe pd&bov yJuov, that they should not take so 
much as a staff, as Matt. x. 10. Osiander. — The sense is, Go as ye are; 
take no other coat, shoes, staff, than what you now have. See Grotius, 
Clarke, and many other of the Commentators. 

Ibid. Heinsius, Exercitat. p. 108. does not join p) with el, but with 
jxovov, and supposes el to stand in place of eVei, eVe) pdGoov \uovov, siquidem, 
or imrno ne virgam quidem. Charles Le Cene, and Scharbau, Obs. Sacr. 
p. 114. follow Heinsius; and Scharbau has it still more polished. 

Professor Schulz. 

10. "Otou is the same as sv yJ otoAsj: s'xeT, as iv oixla ixefoy): and ixsldsv, 
as sx r% raoAeaj^ cxslvyg. See Matt. x. 11, 12. pavele is lodge, stay all 
night, as manere in Latin, Luke viii. 27. xxiv. 29. Markland. 

14. il-toixrsv j3a<» »Aei»£ 'klpat^yg (Qavspov yap iyevelo to ovoy.a auVou)] Some 
MSS. after 'Hpia^s a dd T W oMorp 'Ljo-ou, without which the sentence is 
imperfect; and besides, r^ouosv would refer to the miracles said just before 
to have been wrought by the Apostles, which rather refers to Christ him- 
self, as appears by what follows. Beza. — Therefore read (<pavepov yap 

iysvslo) 



ST. MARK, CHAPTER VI. 151 

iyivslo) to ovopa auVou, And Herod heard of his name (for it loas 
spread). — It follows xai etefev, for which one MS. and the Latin copies 
eXsfov. Grotius. — And so it must be understood, if we read eXsfsv: not 
Herod said, but they said, or somebody said. What Herod said follows 
at ver. l6\ To make this plain, we should add a parenthesis before xa« 
eAsiov ver. 14. and end it at zspoQrjlaiv ver. 15. Then the Evangelist re- 
sumes what he had said of Herod ver. 14. And Luke ix. 7. is agreeable 
to this narration. Bengelius, in Gnom. 

15. on Tspofyrfrrfi scflh, i]. wg elg rwv T&potytfauv] Most of- the MSS. leave 
out tj, and Grotius, Mill, and Wetstein, omit it; being added, says Mill, 
to make the sense clearer, which it obscures. — For tri r^potprjrrig, Euthy- 
mius says, some MS. reads 6 zspa^^rr^ that he is the prophet who was 
to come, or as one of the prophets. D. Heinsius. 

20. truvslr^si aurov, xou axovcrag olutov, zsoT^Ka siroisij Wnat is -aroXXa. 
£7ro/=t standing alone? F. xa) AKOTXAI aurou croXXa hroUi, he did much 
to hear him. D. Heinsius. — For ro-oAAa sttot/sj one of Stephens's MSS.. 
and the Coptic Version read tb-oA?kx iprapsi, he was in great straits to 
hear him~ 

Ibid. "Did many things, and heard him gladly;" that is, did many 
things recommended to him by St. John, zsoKha. eiroiei. Thus, in Aristo- 
phanes, iEacus says, Nothing makes him so happy as cursing his master. 
What, says Xanthius, when you are beat for it? JEacus. My joy is still 
the same. X. T; 8s raroXXa zsparfliov, But what if you have a hundred 
things to do in. consequence of it?- Ratrach. act iii. sc. 1. Weston. 

" Heard him gladly." 'H&ewg r\xovs rwv rnctpb. rsorov eiri%v<reig 'hap&a.- 
vovlwv. Plutarch, de Demetrio Tyrannidem in Athenas exercentem, p. 31. 
edit, quarto. Weston. 

22. xa) eursA(jou(T7ig rrjg Qoyotipog avrijg r% - 'Jipa>(inxoog-.~\ After auTrjg a 
comma is necessary: not, the daughter of Herodias coming in; but, her 
daughter, Herodias, coming in. Markland. 

23,. tcog rjpitro'jg Trjg QcuriXslag p.at/J This seems to be a form of speaking, 
used in any great promise from a king. See Josephus, Ant. Jud. xi. 6. Q. 
Esther v. 3. 6. vii. 2. Homer, Iliad vii. 193, though without the promise, 
A(£ks 3s 0! ri^yjg |8a<n>.r/i'<j0£ ryxi(ro Txa.<Tt\g. Markland. 

26". xai Tobg <ruvamxsip£i/oug] Out of respect to his guests,, who probably 
backed the young woman's petition. It was an unusual thing for anybody 

to 



152 CONJECTURES ON THE NEW TESTAMENT. 

to be punished on the birth-day of an emperor. Philo in Flacc. p. 670. 
ed. Turneb. Markland. 

27. (nraxou'Ka.Tcopa] Or, perhaps, C7nxotAarcopa, from the Latin spicu- 
lator. Onomast. Vet. Spiculatores, $opu<popoi. The word is written both 
ways. See Drusius. 

29. h rep /xv*j/xe/u>] Qu. concerning the Article here: h rm [xvyjjj.£i<o is 
in the tomb, not a tomb. The Article is omitted in edit. Bezse, 15 82, fol. 

Markland. 

30. xai orra iirolrpav , &c] " Both what miracles they had done, and 
what doctrines they had taught." Dr. Owen. 

31. Asurs v^sig cloto) xal' IS/av] The Vulgate, Coptic, and Syriac, 
Venite seorsum, without opsTij uvroi, which was probably added from the 
margin. — Rather the Vulgate understood auro), solum, seorsmn. 

Ibid, (rjo-av to vjuxuipo'iv) should be in a parenthesis. Markland. 

33. xa) £7rij r vw<rav uvtov ro-oXXot'.] And many knew him; that is, Jesus. 
As if part of those who followed him did not know him! Or, supposing 
all of them had known him, or supposing none of them had known him ; 
how is this to be connected with what follows, and ran a-foot thither; or 
with what went before, and the people saw them departing ? This ob- 
scurity and incoherence is owing to the wrong translation of the word 
aurov, which ought to have been translated it, namely the place. And 
they departed into a desert place by ship privately; and the people saw 
them departing ; and many knew (or remembered) it, and ran on foot 
thither — and came together to it: not, to him; for he was not yet arrived , 
when they came thither, as appears from the next verse, and from this. 
So, 1 Cor. iii. 14. picrQov to]\f/e/ai, it shall receive a reward, nol he: in 
the next verse, ^Vjjxjaiflr/rslai, it shall be damaged: Heb. xii. 17. sought 
it, viz. the blessing. James ii. 11. that [law] which saith, not he that 
saich. 'E£sx9a>v in the next verse is, when he came out of the vessel, 
when he landed. Markland, Dr. Owen. 

34 " Not having a shepherd.", Mij 7»olixsva f^ovla. Thus the Arabic 
Poet published by Pococke. " Take care lest you are fed with camels 
that have no keeper." See Carmen Tograi. verse 59. 
Cum camelis sine pastore 
Vagari permissis. 

cM^r &° 

Weston. 

37. ha- 



ST. MARK, CHAPTER VI, 153 

37. haxoo-'uov ^vaptwv] By this, from being thus particularly men- 
tioned, it is probable that it was the whole stock the Apostles had at that 
time in bank. See John vi. 7. Markland. 

40. "In ranks, by hundreds and by fifties;" that is, by a hundred and 
fifty. One hundred in front and fifty deep, which makes five thousand 
in fifty rows. — Homer, 0. ver. 55S. II. "There were a thousand fires in 
the plain, and they sat by them in fifties." Weston. 

43. xAa<r/xara)v] viz. airo twv afilwv: which is to be understood, as 
appears from what follows, xa\ cbro twv l^Bucov. By a like ellipsis, John 
(vi. 13.) omits the mention of the fragments of the Jishes, and mentions 
those of the loaves only. Markland. 

44. cocrsi TuSv}axi<r%faioi, a.vh s %eg.~] So I would distinguish. As if he had 
said, Not to mention the women, and the children: Matt. xv. 38. John 
vi. 10. Acts xix. 7. Markland. 

45' vrpoaysiv s\$ to vriqav tsrqog Hrfitru'tiav] Luke, ix. 10. says this miracle 
was wrought in a desert place belonging to Bethsaida. Mark that they 
were now to cross an arm of the sea to Bethsaida. Therefore the Margin 
puts it, over-against Bethsaida. — It is likely that rspog is the addition of 
some scribe, or written for ttjs. Wall, Critical Notes on the N. T. — The 
Margin, with Piscator and Beza, supposed the Article to be understood, e\$ 
to Tsipuv TO Tspog Bv)0<ra"»&at/. But the sense will be the same, if we place 
a comma at vrepav, that zspo$ Brfi<ra'i$uu may connect with ejtA&ji/ai: He 
commanded his Disciples to go aboard — at Bethsaida, and to go before 
to the other side. Piscator. 

49. xa) avixpa^av] Qvl. <ruvixpa%av ) because of what follows, nANTE2j 
yao, &c. Or it may be distinguished thus : xa\ avixgagctv {mavlsg yap aulav 
eloov. xa) £Tapd^r](rav) though the usual construction would have been 
this : Oi 8s, \h6vlss avlov {rsavieg yap aulov efttov) vsepnrdloovla, &C as above, 
ver. 31. where see the reference. Markland. 

50. l^ahrpe. p&T auYcov,] The Latins frequently write so, cum illis lo- 
cutus est. Markland. 



CHAPTER 



154 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER VII. 

2. tout s<f]iv au'nfloig] Added as an interpretation. Kuster, Praef. in 
N.T. 

Ibid. This is not an explication of the preceding words. See Hase, 
Biblioth. Fascicul. V. p. 6$5. Professor Schulz. 

Ibid. sar&iovlag odious,] Rather, clpov. See ver. 5. and Matt. xv. 2. It 
is also the reading of six MSS. Dr. Owen. 

3. -caavlsg ol 'louSatot, and all the Jews'] If xpdlovvleg, which follows, 
does not signify, or should not be written, 01 xpaioovleg, to be understood 
as placed immediately after ol 'IouSaToj, For the Pharisees, and all the 
Jews who hold the tradition of the elders; the Evangelist will differ en- 
tirely from Josephus (Antiq. Jud. xiii. 10. p. 588. ed. Hudson), who says 
that the Sadducees did not receive traditions from the Fathers as the 
Pharisees did: and that they regarded only those things which were 
written in the Law of Moses. It is well known that St. Mark so often 
puts sentences out of their proper place, that it is possible there may be 
no difference between him and Josephus. It is not likely that Josephus 
should (St. Mark we know could not) be mistaken in such a notorious 
matter as this. Markland. 

Ibid. 73-uJjxfi] As this word (q. d. cuhitaliter) no where occurs adver- 
bially, and ra-uJpjQsv would naturally be formed from Ts-yijaig, read, perhaps, 
rsvxvwg, zzvxva, or ixruxvf,, often. Erasmus. But see Wetstein. 

Ibid. "Wash their hands;" add with a handful of water, or with as 
much as the palm will contain. The philosopher is said to have thrown 
away his cup when he found he could drink out of the palm of his hand. 
"Cavis palmis." See Senec. Ep. 119. "Utrum sit aureum poculum, an 
manus concava, nihil refert?" Weston. ' 

3, 4. Ol yap Qapio-ouoi, &c.J The third and fourth verses should be in 
a parenthesis, so that ver. 2, \~hov\sg — scrMovlag aploug — may be connected 
with ver. 5, sVeila £7regco1«)criy. For want of seeing this construction, after 
so-dir.fiag aploug some added epip^avlo. Mill, Bengelius. — I suspect the 
genuineness of ver. 4. Dr. Owen. 

7. Si- 



ST. MARK, CHAPTER VII. 155 

7. SiScwxaTJos, e^a^aala] Read KAI IflafyxaJa. See Col. ii. 22. 

Dr. Mangey, & MS. Leicest. in marg. 

8. xou aXha. Tsapopoia. rotaura woXAa wajsTrs] Leaving out rsoifne, 
brought hither from ver. 13, read, with the Vulgate, Syriac, &c. xa) 
croXAa Brapopua TOTTQI^, Me washing of cups, and many such like 
things. Beza. 

a. KaXaJg afieletre] Some, Beza observes, with a point at Karats' make 
it ironical: Ye do well indeed: Ye reject, &c. F. interrogatively: Do ye 
well to reject the commandment of God, &c. ? Dr. Mangey. Bp. Bar- 
rington. — It is either to be read interrogatively, or ironically. Markland. 

10. The clause xou, 6 xaxohoywv &c. makes no part of the argument, 
and might be omitted. Dr. Owen. 

ll.o lav — aJ$>eto)07)s] With a comma only at w<peXrfif,$, it being the 
words of the Scribes, not of Christ, as Matt. xv. 5. Markland. 

13. Omit xou ■nrapoy.oia,, &c. being taken from the eighth verse. 

Dr. Owen. 

19. xahapi^ov rsavla. rot fipajpald] How to e^ooQev e\(T7ropsooy.evov can be 
said xqAapigeiv to. &%wy.aiot., to cleanse all that is eaten, I do not under- 
stand: perhaps it should be read et$ rov a<£s&ga>va — xadaptgovlct. That 
xoiQaplgov is faulty seems probable from the variety of readings, xuQaplgcov, 
xaQapigei, xaQapigeiv; which last may perhaps be defended by fipai<ng <J)a- 
yeiv, John iv. 34. ajra axoueiv, Matt. xi. 15. Markland. 

20. "EXefs 8e, ort to ex too avQpawrou ixirooeuopevov] Better if with the 
Syriac we omit "EXsfe on, and connect it with what precedes, as if it were 
To be ex tou avQgtoVou &c. Beza. — The Vulgate read here, as in Matt. xv. 
18. ™ 8s ex row avAgaiVou ix7ropeuo[xeva. &c. And the Cambr. MS. has 
ixslva., and not ixsivo, in this very place. Dr. Owen. 

21. 22. "Eo-foQsv yap &c] There is a remarkable difference between 
St. Mark and St. Matthew in the enumeration of the things that defile 
a man. St. Matthew mentions only seven: St. Mark no less than 
thirteen. The current vices of the Jews and Romans will account for 
the particulars mentioned. See Rom. i. 29— 31. and Grotius on the place. 

Dr. Owen. 
24. els rty olxlavj Qu. the meaning of rr^v: it is wanting in many 
MSS. and much better, unless it was written riva. o\xiuv > a certain house, 

Markland. 
- - X2 254? 



156 CONJECTURES ON THE NEW TESTAMENT. 

25« %$ S *X S ™ 9-uyargjoi/ avrfjs &c] Several MSS. leave out aur%, as 
redundant; but very improperly: for St. Mark's style is characteristically 
pleonastic. Dr. Owen. 

29. A«a tovtov tov Xoyov, virays] For this word, I say, Go thy way. 
Stephens, Bengelius, 8$c. — Or {uirays) in a Parenthesis: For this word, the 
devil is gone out of thy daughter; Go thy way. Grotius. 

34. 'E<p<paOa] I think it was written 'E0<J>a9a, and afterwards was made 
'E<p<J5a0a. Drusius. — It is somewhat remarkable, that St. Mark retains 
more Hebrew, or Syro-Chaldaic, words than all the other Evangelists. 

Dr. Owen. 

36". o<rov — his<fleX\slo } jxofoXov vrspia-croTspovJ o<rov 8j£<rJs'XXs]o paXhov, cts- 
pi<r(roTepov. Curcellasus. Markland. 

49. "For, every one shall be salted with fire, as every sacrifice is salted 
with salt;" that is, upon earth, with the tire of tribulation, anguish, and 
self-denial, which will preserve the body, as salt does the sacrifice. 

Weston. 



CHAPTER VIII. 

I. ra-a/JwroAXou] Since this word no where else occurs in the N. T. or 
the LXX, the true reading is that of several MSS. zsuaiv cto'?cXou, as in 
Mar.vi.44. Mill. 1400. and Valckanaer, Diatribe deEuripid. perditorum 
Dram, reliquiis, p. 272. 

12. T* 73 ysvea. aw-nj o">jjw,£tov Itj^vjIsT; aja»jv &c] Better with two Inter- 
rogates, What? Doth this wicked generation seek a sign? What is 
here yevea aurrj, in Matt. xvi. 4. is ysvsa, zjovT}pa xcti /xoj^aA«V- Our Saviour 
speaks this with indignation. Markland. 

Ibid. Et 8o9r]Ve1at] EI, say some, for ou : which is indeed the reading of 
three MSS. But the whole is rather an elliptical form of abjuration. See 
Heb. iii. 11. Ezekiel xiv. If?. 20. It may be filled up thus: ow /x»j £co, s» 
§o9?jVe1aj. Dr. Owen. 

18. ou fAVTjjutovsJsl?;] Continue this on with what follows, ou p>v)p>vsus7s, 
ore robs ■srivls aplou$, &c. Do ye not remember, when I brake the five 
loaves, how many baskets full of fragments ye took up ? As in Matt, 
xvi. 9. some MSS. the Coptic Version, and R. Steph. ed. 1550. Homberg^ 

24. oxt. 



ST. MARK, CHAPTER VIII. 157 

24. oTt oo$ SevSpa hpm Tsspixdlouvlag] Men walking as trees, seems harsh: 
perhaps, Tsrspiirctlovyla, men, like walking trees. 3. Clericus. — Put cog SivSpa. 
between commas, I see men, as trees, walking. English Version. — If on 
signifies nempe, or that is, it is intelligible; otherwise I do not see of 
what use on and hpa> can be. Markland. 

26. efti-r^ tw h rf xto'ja-v)] Redundant. F. EK t% xa>'p]£. Beza. — Sub. 
oixouvlcov ev rrj Hoopy, Grotius; or rm twv hi rj] xaj'pvj, not of Bethsaida. 

Markland. 

36. avbpcoTov] Heinsius, p. 112, reads rather avftpanrog, which the edi- 
tion of Frobenius doth, and other editions; and the LXX have the same,. 
Ps. lxxxix. 22. Professor Schulz. 



CHAPTER IX. 

1. xou e'kefsv — h Suvaju-ef] I wonder why this verse should in some co- 
pies begin a new chapter, since it adheres to what goes before, as the an- 
tient Greek copies seem to have designed, and as in Matthew and the 
Vulgate. Grotius. — These words should not have been separated from the 
eighth chapter. Markland. 

2. jxeS' ^spus ef ] The words, after six days, in Matthew and Mark, 
and the words, about eight days, in Luke ix. 28. mean, I suppose, the 
same thing: viz. on the seventh day. Dr. Owen. 

Ibid, xar 18/av, jiaovouj.] Is not either of these terms sufficient? /xoVouj 
is wanting in Caesar De Missy's MS. Dr. Owen. 

6. ou yap jpSs* t» XaXijcrai] So LXX. in 1 Chron. xii. 32. where some 
likewise, as well as here, read with a Subjunctive TmT^tji. 

Ben gel. in Gnom. 

7. 0J05 j*ou aycMnjrof] St. Matthew, chap. xvii. 5. and St Peter, 2 
Ep. i. 17, have added h m luSoxvjo-a. The omission of these material words 
by St. Mark renders it probable that he did not write his Gospel by the 
direction, nor usher it into the world with the approbation, of St. Peter, 
notwithstanding the Antients say he did. Bp. Pearce in loc. — I doubt 
the validity of this argument; for though St. Mark has not the words h m 
ivBoxrio-u in this place, yet he has them, where they seem of equal im- 
portance, in ch. i. 11. Dr. Owen. 

10. rok 



153 CONJECTURES ON THE NEW TESTAMENT. 

10. rov "hoyov expa.Tr)<rav zspog eavjoug, o-vgrjlouAsg] Connect it with vrplg 
eaulovg orofflovvleg, they held, discoursing, questioning one with another, as 
ver. 16. 33. and c. i. 27. Lukexxii. 23. Acts ix. 29. xv. 2. Hammond. — 
Or, in the same construction, they laid hold on that saying, viz. of 
rising from the dead. Doddridge. — In plainer terms, distinguish thus: 
xou rov T^oyov sxpa.rrjo~ocv, zspog sauloug cu^louvl sg ri &c. Dr. Owen. 

11. sTTTjpwTtov ovjtov T^iyovlsg, on 7<.iyouo-iv~\ f '0,rt is here put for Stal/, and 
should be distinguished from the n by a comma; and so ver. 28, they 
asked him why do they say, &c. as Hutchinson observes, Ku'gou 'Ava£. ii. 
p. 143. 8vo. Esai. lviii. 3. 1 Chron. xvii. 6. So in ver. 28. — oVj As'youo-ti/, 
quare dicunt? So Josephus, xii. 4. 9- p. 5^9. epopevou (too (Zao-tfJwg) rov 
'Tpxavov, on rocravra aurai Tsa.pkxsi\a.i oV7<x: perhaps it should be written 
o,ri, that is, oY on, propter quid? Below, ver. 28, it is as here on. In 
Matt. xvii. 10. n ovv. Markland. 

12. xou vscSg yeypaiflai &c] For xou T&aig, as some MSS. have xa9a>£ 
r. xa\ xabwg. Beza. — Read interrogatively: Elias cometh Jirsi , and re- 
storeth all things : And he added, But how, or in what sense, is it then 
written of the Son of' man, that he must suffer many things, and be set 
at nought? Clarke.' — The words seem to belong to the end of ver. 10, 
questioning what the rising from the dead should, be, and how it is writ- 
ten of the Son of man, &c. D. Heinsius and Grotius. — But sl-xsv, which 
precedes, is best supplied here, as in the English Version. 

13. Ix^AuQe, xou s7roirjO-av aura? oera Tj'SsX^o-av, xctBwg ysypayflai] Connect 
eX^XuGe — xaQciog yiy^mflai, it being no where foretold that they would put 
John to death, or that they would tsoislv ay'raJ oca ^sT^tja-av. D. Heinsius, 
Hammond, Clarke, &c. — s7roirjo-uv aura) &c. is not spoken of the Scribes; 
but sVonjo-av means the same as sVoj^Qtj, hath been done, viz. by Herod, 
Herodias, &,c. that is, they have put him to death. These five words, xa) 
s7roit]o-av — ij9etoj<raj>, may be put in a parenthesis ; but I think they are 
better as they stand at present, though they have nothing to do with. 
xahcog yiypouflou lit ovjtov, which words in the common construction 
should follow iTfflpjQe: it being no where, that I know of, foretold in the 
Scripture that John would die a violent death. But St. Mark frequently 
displaces his words. Markland, 

12, 13. 



ST. MARK, CHAPTER IX. 159 

12, 13. The text, in its present form, seems to me to be strangely em- 
barrassed. Let others judge whether it be thus properly reduced: 'O Se 
axoxpiftsig, sl%£V avlolg' 'tlTvlag (xsv ItJjWV zspaHrov, a7roxaQi<fla mafia.' 'AXXa 
T^syco u^A'J, on xa) 'Hx/aj IXrjAuQs, xa) e7roin}(rav aujto bcra r i §£\7\<rav. Kat 
^sTttsJ zrwg yif^aaflai sx) rov uiov rod avbpco7ro'j, r lva croAXa 7sah-f\, xa) s^ouSs- 
vcodfi, xadcog yifpairlai eV at>]oV This transposition brings St. Mark to a 
just conformity with St. Matthew, and clears the passage of the foremen- 
tioned objections. Dr. Owen. 

16*. <x6lo6g.~] Read aoloug, viz. the Disciples, ver. 14. Erasmus, Ste- 
phanus, Casaubon, the Syriac Version, Luther, 6* Codices, the Editions 
of Basil, Zuric, and Geneva; which is approved by Grotius, Erasmus 
Schmidius, Beza, Bengelius. But it might be also put in place of eauloug.-. 

Professor Schulz. 

18. prj<r<rsi aurov] F. paarasi, allidit ilium, Vulgate; and so Matt. vii. 6\ 
Bois. — But prj^ai is not only to tear, but to throw down. xdla&aXhsiv, 
Hesychius. Compare Luke vi. 49. with Matt. vii. 25. Hammond. 

20. xa) )<5(ov aorov, eo&icog to arvsufxa] Read jointly, Ihciuv aurov — to 
■srvsvfxa, by Synthesis : and the spirit seeing him straightway tore. Gro- 
tius. — But will the grammatical construction of the sentence admit of this 
sense? Not as it is here represented. Grotius, however, was true to gram- 
mar: for he read, in conformity with Cod. Reg. 2865. and five other MSS. 
Mov: a reading which I cannot approve. Dr. Owen. 

21. Uoa-og XP° V0 $. £<Aw, «V] So'me copies, instead of wg, have s£ ou, and 
a<p' ou, from a marginal explication, cog is true, as in Herodot. vi. 31, no 
OBulipai ers'i iog aviVXcoo-s. Thucydides calls it rj wg, 1. v. 20. Markland. 

22. aXX 5 , si ti ooWcaj,] axx', itaque; therefore if thou canst do any 
tiling. So Plato, aXha. rarsipo>, itauue conare. Phsed. § 2. p. 15S. ed. 
Forster. We translate aXXa accordingly, Acts x. 20. Dr. Owen. 

23- sIttsv aorta- To, ei SiWo-aj ans-lsucrai] F. TI, EI $6va<rai; Uicflevo-ai, 
in the Imperative: IV hy say est thou, If thou canst? Believe, and all 
things are possible. Lud. Capellus, Knatchbull. — Somewhat is under- 
stood, and the construction is thus: To ?si(flzu<rai, si hvvatrai [/3o?)^Vei o-oj], 
To believe, if you can, will help you. Grotius, Bengelius. — Or, T/; Ei 
Zwacrai Tjri<flsv<rai ; Why dost thou say, If thou canst believe? D. Hein- 
sius. — Read, slxsv avrtp to, Ei huvarrai z^Kriedtrai; said to him, Canst thou- 
believe? All things are possible to him that believeth. Ei is interroga- 



tive 3 . 



160 CONJECTURES ON THE NEW TESTAMENT. 

tive, as Luke xiv. 3. Camerarius. — The same construction of to, see be- 
fore ver. 9. Luke ix. 46. xix. 48. xxii. 2, 4, 23, 24, 37- Acts iv. 21. xxii. 
30. Xenoph. 'Epcolcopevos $s to' H^airos ei'73. — What is remarkable, Rob. 
Stephens, in his edition of 1550, had by mistake printed it, To s\ bomarai 
cno-lsuo-aj, and corrected it in the table of Errata. But that is what few 
look into, and so from the authority of his beautiful edition it hath been 
propagated in most others since, even in the last Oxford edition 1763. — 
After all, perhaps it might have been understood thus: eT^-sv aurtp, T/, el 
SuWo-ocj; AYNA^AI vwt\vj<toli; TzdvlaL &c. But Jesus said to him. What 
dost thou mean by, If thou canst? Canst thou believe? any thing can 
be done for one who believeth. The second 8uW«-a» might easily be omit- 
ted by a Librarian. But Beza's to el SoWtou, for touto si oVi/ao-aj &c. cer- 
tainly cannot be right. If it were written thus, as it was at first, without 
distinctions, TI EI ATNA2AI AYNASAI niSTEYSAI IIANTA &c. 
an ignorant scribe would almost naturally omit 8uW<ra* in the second 
place, as the mistake of his predecessor. This seems to be a probable ac^ 
count of this difficult passage. Ti, as Luke xi. 49- though to may be re- 
tained with the same distinctions, and with the vulgar reading, as we ob- 
served before : sitsv auTut to, E» SuWo-ai zruflevo'cti, waiJIa &c. to put in 
that manner answers to our viz. or namely. Matt. xix. 18. and ver. 10 
of this chapter. Markland. 

25. hyw 0-01 skA a<r<ra>] Eri2 emphatical. You obeyed not my Disci- 
ples, Now I myself command you. Clarke, Paraphrase. Markland. 

28. gi<rex6o'y)a auVov] Here the Accusative Case is put absolute. And 
so again Luke xxiv. 47. Acts vii. 21. Ephes. i. 18. and frequently in the 
best writers, particularly Thucydides. Dr. Owen. 

Ibid, otj ig'jtASis oux 7jhuv^rj^.sv ex^aXelv] Read oti ti, which is usually 
Zti ti 8r; ; D. Heinsius. See Mr. Markland's note on ver. 1 1 . J. N. — 
Sia)i is here the reading of our best MSS. Dr. Owen. 

Ibid. Vigerius de Idiotismis, c. 8. sect. 9. § 3. reads ti oti, and supplies 
«r1«v after ti. Professor Schulz. 

29. Iv Tspoo-euxj) xai vr}<flela] See the note on Matt. xvii. 21, &c. 

J. N. 
37. ouk i/x£ Session,] After ey.s supply juw'vov; which is indeed extant in 
three MSS. Dr. Owen. 

38 — 40. These three verses should be in a parenthesis. Dr. Owen. 

42. The 



ST. MARK, CHAPTER IX. 161 

42. The dreadful punishment implied in this menace, expressed like- 
wise in the other Evangelists, seems to me to carry this sense: "that 
those who shall offend, i. e. teach to offend, who, by example or in- 
struction, induce the innocent to become wicked, shall be exposed to the 
severest infliction on guilt." That this is the meaning of (rxav$a7J%a> is 
clear from its signification, when annexed to ourselves, as affording cause 
for temptation and sin. See ver. 43- Matt. v. 2p, 30. and many other 
passages. Bp. Barrington. 

42, 43, 45, 47. In all these verses, 1 believe, a colon is to be placed after 
Kai- to shew that it is the word of the Evangelist relating, not of Jesus. 
See on Matt. xi. 6. Markland. 

43. e\$ to zsrvp to atrGstflov] Beza thinks this to be a gloss; but he has 
been refuted by Jac. Hase Bibl. Fasc. V. Class. I. p. 709. 

Professor Sciiulz. 

47. sWsK^slv sig i"V v ^a<^^Xs/av tou ©eou] The same as sUrs%Qefy e\g tyjv 
i^wT/V, ver. 43, 45; that is, to become a Christian, or to enter into the 
profession of Christianity. K.7^povo[j.iiv ^wqv oCuoviov often occurs in the 
Scriptures, but never elo-sxQ s7v elg ^w^v alcoviov. Dr. Whitby thinks, that 
in this place of Mark, the kingdom of heaven signifies a future state of 
happiness. I doubt this, because it cannot be supposed that a person 
should enter into heaven with one hand, foot, or eye; but he may be 
supposed to enter into the kingdom of heaven, or the church of Christy 
in that manner. See all the other places, 14 or 15 in number, in which 
this expression to enter into the kingdom of heaven is made use of. 

Markland. 

49. Hag yap 7svp\ akio-^crklai''\ Read cra<ra ykp rxugla, evert/ SACRIFICE 
(of flour) shall be salted; and every holocaust or burnt offering shall be 
salted, Lev. ii. 13. Therefore, as it follows, have that salt in yourselves. 
Jos. Seal. Hence Pliny N. H. xxx. 41, Maxima tamen in sacris intelli- 
gitur auctoritas (salis), quando nulla conficiuntur sine mole salsa. But 
for the word rsupia no authority hath yet been found. — Others read rsvpa, 
every funeral pyle shall be salted; a custom, for which, I believe, we 
have as little authority. — wag yap (auVaJy) Quivis (eorum) igne salietur, 
xa\ sicut omnis victima, &c. Grotius. — I would distinguish Hag yap vsvp\ 
ahio-Qrpklai, xa), tswa 9-u<na, &c. and translate, For every one shall be 
salted with fire, as, every sacrifice shall be salted with salt. This seems 

y to 



162 CONJECTURES ON THE NEW TESTAMENT. 

to have been spoken to the Apostles (ver. 35), and in them to all 
Christians. It may give a reason why they should part with an offending 
eye, hand, or foot, because every one of them was to be endued with the 
Holy Spirit, and consequently could not be an acceptable sacrifice to 
God, if they retained any favourite vice, signified by the eye, hand, and 
foot : such as was the love of money in Judas. For every one of you, 
says he, will be seasoned with fire (i. e. the Holy Ghost, Matt. iii. 11. 
Acts iii. 3) ; as, in the old law the precept was, every sacrifice shall be 
seasoned with salt. Whence we may gather, that the salt with which 
every sacrifice under the Old Covenant was commanded to be salted or 
seasoned, was an emblem or type of the Holy Spirit in the Christian sa- 
crifice: without which spirit no sacrifice can be acceptable to God. The 
sense seems to be, "As every sacrifice was to be seasoned with salt under 
the Old Covenant; so, in the New, every Christian shall have a portion of 
the Holy Spirit; which will enable him, if he be not wanting to himself, 
to mortify every corrupt appetite and affection, to part with an offending 
eye, hand, or foot." Kat for (6$ is very usual. See the note on Matt. xxii. 
21. On occasion of salt being mentioned, St. Mark goes on to another 
saying of our Saviour concerning salt, though spoken perhaps at a very 
different time, %%£k h eaulots aXaj, have salt in yourselves; which seems 
to be of uncertain signification. It is likely that the heathen had their no- 
tion of the sanctity of salt from that place of Leviticus, ii. 13. Markland. 

Ibid. aJu<rfliJ<rslai] Read akai^a-Qai or a.vofcco&r'psla.i, shall be consumed 
with fire. P. Junius. — The emphasis of this comparison, as Mr. Le 
Clerc well observes, lies in the ambiguity of the word rH^, which sig- 
nifies both shall be salted, and shall be destroyed. As every sacrifice is 
salted (PHD* 1 ) with salt ; so every Apostate shall be destroyed (TrJ'EP in 
the other signification of' the same word) with fire. Dr. Clarke. 

50. "Have salt in yourselves;" that is, keep yourselves from cor- 
ruption ; and, as you have salt, have fire also, and burn out the offending 
parts, that the whole may not be consumed. iEschylus, in speaking of 
the punishment of a man whose crimes were unexpiated, says, thathe 
"lived a man forbid;" he could approach no altar, be received in no 
house, and sit at no table; at length he dies, hated and despised by all, 
ill seasoned for all-corrupting death. 

•*« Ramus raptxt-iAiifla v^a^dflta ju.op<o." Choeph. ver. 2^4. Weston. 

CHAPTER 



ST. MARK, CHAPTER X. 163 



CHAPTER X. 



6. xli<rea>g] Clericus, in Art. Crit. supposes this to be an interpolation; 
but he has been refuted by Jac. Hase, Biblioth. CI. II. Fasc. V. p. 698. 

Professor Schulz. 

19. ju.^ oarotflepfyNjg^ These words are left out in some copies: but as 
they answer to the tenth commandment (for no one defrauds but because 
he covets), they ought by all means to be retained. Without them the 
second table (which was meant to be here entirely comprehended) is im- 
perfect. Dr. Owen. 

21. yyairrpsv auYov, laudavit eum. Vide Psalm Ixxvii. 36*. juxta LXX. 

Dr. Owen. 

25. Euxo7ra>'re§oj> earli] This verse in Beza's copy comes after vef. 23, 
which leads naturally to the following ver. 24, And the Disciples were 
astonished at his words. Beza. — Which is likewise confirmed by much 
greater authorities, Matt. xix. 24. and Luke xviii. 25. Markland. 

26. Kcu rig &c] Grotius condemns xa.) in the beginning of an inter- 
rogative sentence as an Hebraism. But Xenophon proves it to be pure 
Greek: Ka) rivet. 8^ — 68ov \<ov, roivro vrqurieiv \xctvlg s<rof*a»; Et quanam via 
incedens hoc praestare potero? Cyrop. lib. i. p. 6*0. ed. Hutch. 8vo. 

Dr. Owen. 
Ibid, rig Svvulai <r«>&ijVa»;] rig, sc. tarXooVioj, what rich man? 

Markland. 
30. !xoe)ov?flwrAa<r/oj/a vvv] shall receive a hundred fold now, &c. In. 
Theophylact's copy is distinguished the advantage of the reward in gene- 
ral, then in particular: there is no one that shall not receive a hundred 
fold's worth; now in this time houses, &c. and in the world to come eter- 
nal life. Beza. — So 2>»7rXa<nos, twice the worth, Andocid. de Myster. p. 
33. lin. 8. ed. Steph. Markland. — I am almost confident that the clause 
{dlxlag, xcu aZs'hfyovg xa) aSgX<pap, xou [/.iflepag xa) rixva, xou afpovg, [tela. 
haifyxov) is an interpolation. There is nothing like it in the other Gospels: 
nor can I conceive how it can be reconciled to the truth of fact. For who 
ever experienced any such thing? Dr. Owen. — Bp. Pearce is of the same 
opinion. See his Commentary on the place. J, 2V. 

y 2 Ibid. 






164 CONJECTURES ON THE NEW TESTAMENT. 

Ibid, xa.) fxtfipag] Some MSS. read xa) zscAipag xa\ {.^ipotg, which f%. 
better, because it is not likely Christ would have omitted the principal 
relation, when he has mentioned the other relations of both genders. 

Beza, Bengelius. 
Ibid, jasia oiwF^cov] Heinsius supposes ju.s)a SjcoJJxov, after the persecution; 
and three MSS. confirm it. Professor Schulz. 

32. sba.[j.£ouvlo, xa) axohovftovvl sg £<po£ouvloj Vulg. better eQa^t,£ouj/Jo ctxor 
"kouQovAsg, KAI eipoGovvio. — F. xa.) sfyoGouulo added. Beza, 

Ibid, aulcp] The edition of Elzevir of 16*33 has aoitS, which is better. 

Professor Schulz. 
38. ft alTsTo-Ss] rl, what; quale, what kind of thing, the nature of 
what ye ask. Markland. 

42. of Zoxouvlsg txp%eiv for 01 apxpvlsg, as Matt. xx. 25. Aoxico, in its va- 
rious tenses, &c. is often an expletive. See Luke viii. 18. 1 Cor. vii. 40. 
x. 12. xi. 16. xiv. 37..Heb. iv. 1. xii. 11. Dr. Owen. 

46. vlog TifJialou] F. an explication from the margin. The Syriac bet- 
ter, T/jxaios, vlog Tt/xa/ou. But Hieron. de nom. Hebr. the truest; Bar 
*emia, Jiliiis ccecus. Beza. \ 

50. ct7ro£a?uoj; to i/x-arjov] F. oaroXaMcav, taking his garment, whioh, in 
so short a way, would be but small impediment. Battier, Bibl. Bre- 
mens. class, vi. p. 88. and the iEthiopic Version. 

Ibid. @apo-s», eyeipai, ixovsl <re, ver. 49. How rapid and forcible is this 
sentence! How elegantly expressive of the messenger's ardent benevo- 
lence! And what words more proper than cnrogocXtoV to jju,ar«o^, to shew 
the blind man's eagerness to reach our Saviour, and to obtain a cure? 
The criticism of Battier is therefore, in my opinion, intolerably frigid. 

Dr. Owen. 



CHAPTER XI. 



10. EuXcfyjaeV*) •>] e§^oju,6V7) fiourfyefa — Aa6»o\] These words seem to be 
an interpolation. The other Evangelists have them not; nor any thing 
else that answers to them. Dr. Owen. 

13. ouoh 



ST. MARK, CHAPTER XI. 165 

13. oo$h aoosu si py <$>u7vka, ot> yap fy xaipb$ <roxcov] Read r OT yap 7}V, 
connecting it with rfhbov, seeing a Jig-tree, lie went to it, for where he 
was, it was the season of Jigs. D. Heinsius, Knatchbull. — Connect ou 
yao YjV with outth eupev, he found none, for it was not a year of figs. 
Hammond, Le Clerc. — For the time of figs was vast. Bos, Exercit. — 
By the intervention of a parenthesis, undoubtedly connect it thus: rtfJlsv 
gj <xpa suprjo-ei ti Iv aurfj — ou yap fy xaipbg trvxatv, Me came if haply lie 
might find any thing on it, — for the time of gathering figs was not 
come. Thus Matt. xxi. 34, 6 xaipo§ rSv xapxvUv, the time for gathering 

fruit. Athen. Deipnos. 1. ii. p. 65. ed. 1597- ahl<rxovlai 8* aura» rm rwu 
2TKQN KAIP&, they are caught at the time of gathering figs, or of 

figs being ripe. And we call hopping time, gooseberry time, the season 
for picking hops or gooseberries. The intermediate words (xai ehftwv, &c.) 
are to be placed in a parenthesis, as Gen. xiii. 10. Numb. xiii. 20, 23. 
Josh. xxiv. 2o\ John i. 14. Particularly Mark xvi. 3, 4, Who shall roll 
us away the stone (and, when they looked, the stone was rolled away) 
for it was great. And so Mark ix. 3, as it should be printed. Kidder 3 
Demonstration of the Messiah, part II. c. ii. p. 100. 8vo. — A like position 
of the parenthesis see in Luke xx. 19, (xa\ e<poGri()vi<rav rov Aaov). MarkxiL 
12. xvi. 4- John iii. 24. Jos. Antiq. v. 8. 2. Lucian in Zeuxide, p. 582, 
ed. Grsev. Plut. in Pomp. p. 620. B. Markland. — It is objected by Dr. 
Whitby and others, that when the fig-tree putteth forth leaves, the 
Summer is nigh, Matt. xxiv. 32; and this transaction was but about five 
days before the Passover. Matthew speaks of the time when the gene- 
rality of fig-trees put forth leaves. For Pliny tells us there were different 
species of them, N. H. xv. c. 18. praecoces, serotinae, and hyemales; the 
first cum messe maturescentibus. To which Isaiah alludes, xxviii. 4, The 
glorious beauty of Ephraim shall be as the first ripe [fig] before the 
Summer. Now in Judaea the harvest began at the Passover : whether it 
ended at Pentecost, as Fagius supposes, or then the wheat harvest only 
commenced, as Grotius, may be a matter of dispute : see Levit. xxiii. 10, 
15. But at whichsoever of these two harvests figs were gathered, we may 
conclude that they were of some size at the Passover, eatable, if not ripe. 
In a country where all kinds of figs grew, our Lord came to a tree, which, 
he hoped, w<*s of the early sort; if haply he might find figs on it; for it 
had leaves, and therefore was regularly expected to have fruit, which was 

always 



166 CONJECTURES ON THE NEW TESTAMENT. 

always prior to them. Those who will not be convinced that the tree 

should have figs on it at the time of the Passover, I send to Julian the 

Apostate, ep. xxiv. p. 392, who observes that the fig-trees, of Damascus 

particularly, bore figs all the year round, the last years fruit remaining 

while that of the next succeeded. In Spanheim's Version: Et cum ccete- 

farum arborum poma exigui temporis sint, neque cetatem ferant ; sola 

Jicus ultra annum vivit, et sequent is fructus ortum comitatur. About 

Naples they have figs twice a year, in August or September, and about 

May; thence expressly called fico di pascha, as Mr. Holdsworth observes 

on Virg. Georg. ii. 149, 150- Dr. Shaw, in his Travels, p. 335. ed. 4to, 

3ays, "The Boccores, or first ripe figs, in 1722, were hard, and no bigger 

than common plumbs; though they have then a method of making them 

soft and palatable, by steeping them in oil. — According to the quality of 

the season in that year, the first fruits could not have been offered atrthe 

time appointed, and would therefore have required the intercalating of the 

deader, and postponing thereby the Passover for at least the space of a 

month." In the most backward year, the early figs were of some size in 

Spring, and kept company pretty nearly with the Palestine harvest. — Mr. 

Toufy however, still looks on this place as a gloss of some sciolist; Emend: 

on Suidas, part II. p. 86. J. N. 

Ibid, ou yag rjV xcuoog o-uxoov^] These words have been deemed an inter- 
polation by a Critic of the most consummate knowledge of the Greek lan- 
guage. See Toup, on the word Kat^og. But, with submission, it should 
seem, that, however auk ward the appearance of them, their presence has 
been ever necessary to the sense, at least the emblematical sense of the 
passage. The words xuipog cruxwv — or " fig-harvest was not yet" — seem to 
have been added, to shew that early fruit was expected of a tree, whose 
leaves were distinguishable afar off, and whose fruit, when it bore any, 
preceded its leaves. Apply this to the nation. Our Saviour naturally 
expected in Judaea an early and continued increase of piety and obedience, 
from a people, specious in appearance, whom God himself had planted, 
and never ceased to water. To make the annual and customary returns, 
was yielding no more than a strange land. And this is the meaning of 
the words of Micah, when he expostulates and complains of a want of 
early zeal, Micah, chap.vii. l. :»tt»3 nm« iTM-l "My soul has longed 
for the early fig." The first ripe figs are called Boccores. See Dr. Shaw, 

P« 335> ed. 4to. Weston. 

r Ibid. 



ST. MARK, CHAPTER XI. 167 

Ibid, o'j yap fy xouqog <rixwv.~] Abresch, in his Notes on Aristocet. says 
that xouqov non solum de temporis, verum loci tractusve illius opportuni- 
tati accipi potest; so that the sense would be, it ivas not a good spot for 
Jigs; neque enim erat tractus locusv e ficuum ferax: and he cites many 
passages to prove that it may be taken in either sense ; xatpov, xapnotyopov, 
or eliQopov. Dr. Gosset. 

17. (nrr{Kaiov 7^ji<flwi/] A den of thieves or robbers: this he says be- 
cause of the sheep and oxen in the Temple, John ii. 14; for the 7^(flai, 
robbers, used to drive the cattle they had stolen into <nrr\haia, dens or 
caves. Such an one was Cacus, whom Virgil mentions iEneid viii. and 
Propertius, lib. iv. metuendo raptor ab antro, i. e. Xy)«r3^ otto (TTrqAa/eu. 
See John x. 1. Had it not been for that passage of John ii. 14. the pro- 
priety of tnnjXaiov "kycflivv in the other Evangelists could not have been 
understood, it depending upon the words $oa$ xa\ Tspo&ala, which are 
mentioned by St. John only. It may be read here and in the other two 
Evangelists with an interrogation. Markland. 

22. "E^els zs'ufliv ©sou] Some, interrogatively; Have you faith in God? 

Beza. 

29. xaydi^] I likewise, I in my turn, will ask you one question; 
whereas ye have asked me two. Markland. 

Ibid, xa\ oaroxpiO^li y,oi, xai spw wju,7i/] One might think he wrote xav 
a7roxpi(lrJTs |xoj, from Matt. xxi. 24, ov (Ao-yov) lav s'tTrrjii [jloi. And if you 
answer me, I will tell you, &c. Nothing could be more pertinent than 
this question of Jesus to them. Answer how they would, this reply must 
have made against themselves much more strongly when applied to Jesus 
than to John; because John did no miracles. Jesus very well knew the 
reason why they gave him no answer: but they were so stupid and hard- 
ened, that no rebuff of this kind made any impression upon them. 

Markland. 

32. 'AXA' eav £/f7r«>jxei/, 'E£ av9geo7ra>v°] According to the present reading, 
the sentence is elliptical: therefore supply, it may be dangerous. But 
several MSS. for !<po£oyv]o, read $o€dvy.sv 3 or <£o£oujw,s0a ; and then the nar- 
ration runs direct, as in the other Gospels. Dr. Owen. 



CHAPTER 



16$ CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER XII. 

4. ■exe<pa.7\a.ia)<rav] The Syriac Version probably read eala'tpmarav. 

Professor Schui.z. 

8. oarix\eivav, xa\ e%eGa7\pv &c.] They cast him out before they killed 
him. Therefore transpose and read, in conformity 'vith the other Gospels 
and Leicester MS. e£e€a.7\ov 'i^co toO ay.7re\wvog, xa) a-vexl eivav. Dr. Owen. 

9. eXeuVstat, &c] This is the answer of the Jews, not the words of 
Jesus, in Matt. xx. 41. Markland. 

12. The words xcu l$o&rfa<ra.v rov o^Xov should, in regular order, come 
in after el-re, both here and in Luke xx. 19. A 7 . B. The particle xai in 
this verse bears three different senses. The Jirst is used in its common 
sense: the secon d stands for aXka; and the third for o3v. Dr. Owen. 

21, 22. xcu b rpirog coa-avrcog. Ka» sAa£ov &cj Perhaps it should be 
pointed xcu b rglrog. 22. wa-aorwg x«» sXaSov &c. So Actsxiv. $1. 1 Tim. 
ii. v. 25. Vulgate. See Mark xiv. 31. Matt. xxv. 17. Markland. 

23. orav ava<f\w<n^\ i. e. after all are risen. Markland. — These 
words are wanting in the parallel places, and in several MSS.: but St. 
Mark is remarkably pleonastic. See i. 32. vii. 13. Dr. Owen. 

27. 6 Seog vexpeov, aXha. &eog £o>VW.] From Matt. xxii. 32. it may be 
read, as I had conjectured, oux ecrliv b Seog, @eog vexpdiv, aXka. %wvla>v. The 
MSS. greatly favour this transposition of Osoj. Heb. xi. 16*, 810 ovx eTrcucr- 
%uvelai aurobg b 0eog, 0eo£ hnxcOM<r§cu avraiv. Markland. — The second 
@eog is omitted in no less than twenty-four MSS. and five of them of prin- 
cipal note. Dr. Owen. 

29. Kvpiog b Seog r^uwv, Kvpiog elg etfli] The LXX render Jehovah by 
KJgjoj, which therefore is the name, and 6 (debg the epithet of Jehovah: 
read, with a comma at the second Kvpwg: Jehovah, our God, Jehovah, is 
one. Gusset, Lex. Hebr. p. 256*. — But Vitringa, Archi-Synag. p. 27, 
maintains it should be, Jehovah is our God; Jehovah is one. 

30. !£ oTais rijg Ziuvolag <roy] This is a Scholion from the margin; or 
for hiavolag read buvapewg. Then e£ \<r%uog &c. must be left out. Dru- 
sius, Par. Sacr. & Praef. 

31. Sew- 



ST. MARK, CHAPTER XII. 169 

31. hsulepu bpola, aunj*] F. o'/Wa &ul$], as in Matt. xxii. 39. 

Bp. Barrington. 

32. he ahrfislus efiroig' or»] For there is one God. Rather, thou hast 
truli/ said that there is but one God. Bp. Barrington. 

38. h (flo-hais] And so Luke xx. 46. Grotius censures this phraseology, 
as if the word o-lotoj was applicable only to a woman s garment, and not to 
a man's, except in Hellenistic Greek. This, however, is a mistake: for 
Xenophon tells us, that Astyages, having saluted Cyrus, (floXrjv xcrt^v hk- 
Sotre, put on him a beautiful stole, or long robe. Cyrop. lib. i. p. l6\ ed. 
Hutch. Svo. Dr. Owen. 

Ibid, xa) a.a-7rcur[j.ovs] Several MSS. read here, as in Luke xx. 46. xa) 
Qi&buvltDV a<r7ra<r/xoy£. Dr. Owen. 

40. Ot xdlearbUyleg, &c] This should begin a new sentence, and not, as 
Beza and our Version, depend on the foregoing; agreeably to Luke xx. 47, 
where it is (n xoOs<rO/ou<ri — ourot XrjvJ/ovlai. So here Of xaletrdiovles — and 
afterwards outoj, for the sake of clearness: They who devour widows 
houses — these shall receive greater damnation. Grotius, Bengelius. 

42. Keifla §uo, stfli xo^pavlrjg.^ Beza, on Acts vii. 16, ed. 1, 2, at first 
thought that s<fli xohgaflrjs was inserted from the margin, for no other 
reason but because he did not understand that estimation. Afterwards, 
not having sufficient authority for his supposition, he changed his mind, 
and endeavoured to defend the present reading by authorities which should 
have confirmed him in his first opinion, because those words are incon- 
sistent with the time in which Mark wrote. Plutarch, in his Life of Ci- 
cero, tells us, that the lowest coin then among the Romans was the Qua- 
drans. If so, how can St. Mark mention a species below it, 7.eiflov, two 
of which were worth a Quadrans? In subsequent times, indeed, the 
money being lowered one half, a new species was introduced, and the 
lowest was called "hsifllv, or Mite, as the Quadrans was called before. 
After such restriction, some one, to make Mark speak according to the state 
of money in his own time, added in the margin, scfli xofyaJlrjg; whereas 
when Mark wrote, the xo&gavhjs, or Quadrans, was the Xs7r1ov, or Mite ; 
for what Luke, c. xii. 59, calls to e<r%a3ov ~K=if\lv, Matthew, c. vi. 26, calls 
£<r%alov xohpdvlrjv. What Beza therefore cites from Pollux, I. ix. c. 6, and 
from Cleopatra in Cosmeticis, That the obolus contained viii cerei; that 
two cerei made a quadrans; that tlie Roman, or Italic, denarius contained 

Z XLVIII. 



170 CONJECTURES ON THE NEW TESTAMENT. 

xlviii ccrei, is spoken only of the later times, which he falsely applies to 
the time of Mark. It is strange that Rualdus, in Animad. on Plutarch, 
c. ix. who w*_s aware of this change, and observes that Hilary and Am- 
brose speak of the money in the N. T. by the terms familiar to them in 
their own times, should not see that this interpolator of Mark had done 
so too. Castelio, to make it consistent, translates the passage thus — duos 
teruncios. Est aid em teruncius idem quod quadra ns; as if it had been, 
Tisrfla 3uV to 8s \s7fl0v xo^avlrig. and has been commended by the late 
Professor Ward for his ingenuity. The thought was Euthymius's before 
him ; but some authority should be produced for such a construction, be- 
fore it can be admitted. It is plain, as we have observed, that the AsttIov 
of Luke was the xohpa.v\r\g of Matthew; and to explain one known name 
of a piece of rncrvey by. another equally known, is advancing nothing; it is 
like saying, with us, that a Groat is Fourpence, or, in Castelio's terms, 
that three ounces are a quarter of a pound. I have the satisfaction, not 
without some concern at the same time, to find that 7.sif\a. huo were ori- 
ginally left out in the Saxon Gospels ; which omission^ though they have 
been compared by several Editors of the N. T. has not been taken notice 
of by any of them, even though observed to their hands by Mareschal: 
Hcec e glossis interim, suppeditantur : omnes enim Versionis nostras co- 
dices habent Feojxpmjjap tantum. Quatuor Evang. versiones duse, pp. 

150, 550. 

44. Ylavlsg yap &c] scil. el ctXouVjoj, all the rick men; because it 
cannot perhaps be supposed that the o%hog should cast-in out of their 
abundance ; though sx tou mpurtrevovlos auroig may mean of what they 
could spare. Luke indeed mentions only the rich: so that his aVavJej 
(xxi. 4.) must be restrained to them. But tsavleg here may comprehend 
» o%Xog and the ot cj-XouVjoj. Markland. 



CHAPTER XIII. 

2. " One stone upon another." Josephus says, Jerusalem was so de- 
stroyed that those who visited the spot where it stood could hardly believe 
it had ever been inhabited. u 'Qg p$s nrcoVoi' olxjo-S^Vaj." Weston. 

8. "These 



ST. MARK, CHAPTER XIII. 171 

8. "These are the beginnings of sorrows." pJ)ft t~hov to tspoolfuov 8/ 
uutwv crsTrXTj^coVSa*. Schol. in Prom. Vinct. iEscbyl. ver. 740. See 
Persas. ver. 43 5 • 

"Eu vvi/ to'8' Ufa pafieTno [xzcrodv xaxwv." WESTON. 

9. T&a.pa$a)(roo<ri — Big crvvafcoyag' 8ap7j<rsor6s,] Read, e\g Q-uVafcoyag 8a§>j~ 
crso-Qe, in the synagogues ye shall be beaten, as Matt. x. 17. Ed. Steph. 
Grotius, English Version, and six MSS. — Instead of auroig, Luke has 
vy.1v, xxi. 13. which comes to much the same sense. Markland. 

10. " For a testimony against them," of your inflexibility, and perse- 
verance in well doing. Weston. 

19. "Ecovlou yap ai ^kpai lksiva.% &XnJ/<$] The expression of Propertius 
(lib. ii, xxii. 26.) is like this : Dissidium vobis proximus annus erit. 

Markland. 

20. 8*a rohg sxXexlovg oug IfeXs'lfalo,] The two last words, ovg slsXs'^aJo, 
seem to be redundant, and may well be omitted ; nor are they to be found 
in the parallel place in Matthew. But Mark is pleonastic. See the pre- 
ceding verse. Dr. Owen. 

24. Qu. whether hwasi to fyefyog be not a Latinism, dare lucem, Horat, 
and ver. 22, in like manner, 8a>Vou<n <rrj/*.s7a, signa dabunt, Virgil. 

Markland. 

25. Kal o\ ouflipeg tou oJgavou t&wl&l ex7ri7flovleg'] The words are to be 
construed, tou ovpavov s<roviai sxiriiflovleg, the stars shall fall from heaven. 
Matt. xxiv. 29. r&eo-ouvlui onro tou ovpavov. Markland.-— Several MSS. 
read here 'EK rov ovoavov* Dr. Owen. 

Ibid. "And the stars;" that is, the great ones, magnates. 
Aa^Tpovg Svvacrlag s[j.7rqiirovleg a\Mpi, 

'Afrliqag. iEseh. Agam. ver. 6*. 

Dan. viii. 10. Apollon. Rhodius. O* 8s, <pa.sivoX > Ao r \spsg tag ve$ie<rtrlj fte* 
rs7rp£7rou. 'Ao^gag p\v mug tfpcoag <p7]«r<, vsfysXag 8s rov drjjj.olixov oy\ov. 
Schol. in ver. 240. lib. i. Weston. 

27. oaf axpov yr^g scog axpov ougavou] F. «7r' axpov y%g swg dxoov THSt 

which kind of opposition some one, not well digesting, changed yrjg for 

ovpavov. But so Matt. xxiv. 31, oW dx^tov ov^avwv ewg dxpcov avrwv. Pisca- 

tor. From whence it should rather be, drf dxpov y% scog ducgou AYTH2J, 

from one end of the earth to the other end of it, 

Z 2 29. on 



172 CONJECTURES ON THE NEW TESTAMENT. 

29. art efyus e<fliv err) ^opaig.'] Here, and in Matt. xxiv. S3- where the 
same words occur, %<fliv wants a nominative case; Knoiv that it is nigh. 
That what is nigh? St. Luke xxi. 31.. says, that the kingdom of God is 
nigh. Hence then, instead of the words Ijt) Supaig, which after sfyog 
seem not so necessary, I would read in both places, on efyug z<r\w Kvptog, 
that the Lord is nigh at hand. This renders the sense clear, and the 
Evangelists consonant to each other. Dr. Owen. 

32. rj ttjs <jjqols\ I suspect these words came from the margin: for they 
plainly carry the face of a Gloss. But the thing principally to be re- 
marked here, is the meaning of the words otitiug olfov. They should, I 
think, be rendered, not no one hioweth; but no one can make known, i. e. 
can declare. No one has it in charge to declare, see 1 Cor. ii. 2. The 
angels were not commissioned to declare it under the Law; nor Christ 
under the Gospel. Dr. Owen. 

Ibid. ouoVoi afyekoi — ovhl utog,'] should be included in a parenthesis. 
Dr. Owen. — And so Mr. Markland has marked it in his copy. J. N.. 

Ibid. oJSe 6 uwg] This is an interpolation of the Arians. Ambrosius.. 
Augustinus. Glassius has answered this exceeding well, p. 227. 

Professor Schulz. 

34. ewro'S^/xop a-Qeig, &c] Read ewro'SVj/jtes *0£ utysig, &c. otherwise the 
verb ivslefaalo, at the end of the verse, will have no proper nominative be- 
fore it. Bp. Pearce. 

Ibid. 8oi»£ Tolg SowAo/g aoroii rr,v s^ooo-low, xou sxa.<f\m to zpfov avTov, xod TtS 
Qvpcopcp evetefaalo] The latter xou before r<S &uga)ga>, being redundant,, 
should be omitted. Beza. — Ka), then, as Matt. ix. 10. xxviii. 9. Luke ii. 
15. 21. Acts xiv. 22. Rom. v. 12. 1 Cor. xiv. 27. 2 Cor. i. 6. James ii. 4. 
Markland. — Perhaps §oug — auVou t^v ovo-iav, his substance, &c. (for the 
parallel place, Matt. xxv. 14, has to, Inrapypfla. uvtov, his goods); and so 
one of his copies read, says Erasmus, 



CHAPTER XIV. 

3. pvpoo — onAufaMtiff.-] The pouring this costly perfume upon our 
Saviour seems to have been in honour of his extraordinary character* 

Princes, 



/ 



ST. MARK, CHAPTER XIV, 173 

Princes, in times of prosperity, were anointed with the most precious and 
fragrant oils. " For, lo, thine enemies, thine enemies, O Lord, shall 
perish: but my horn shalt thou exalt; I shall be anointed with green oil 
(Psalm xcii. 10);" that is, with the finest perfume. The most expensive 
perfume in use at present in the East (the otter, or odour of roses) is of a 
green colour, and has a greenish cast. If this be so, it may be thought a 
sufficient reason: for retaining the word green in our translation of the 
Psalms, and understanding it literally; and not, as the author of "Ob- 
servations on Passages of Scripture, vol. ii. p. 204 — 5," proposes to do, 
metaphorically. Weston. 

Ibid, vuptiov zxi<fliH7)$] F. ! 07n<rhK%, Opi& being a town near Babylon j 
the O being dropped, as I in %Travla, Rom. xv. 24. 28. Hartangus, 
Thes. Crit. torn. II. p. 71S. — Or Ilurltxrjs', from Uiiflrj, a city of Persia, 
in the Schol. of iEschyl. init. Persos. J. Clopping. — Ointments were not 
brought from Persia, but India: and Ptolemy mentions Pista, a city on 
the Indus, whence was probably the nardus Pistica. Lud. De Dieu. — 
Vulg. spicatce, whence the Greek is formed, as, from sextarius, ^stflog, 
c. vii. 4. Erasmus, Beza, Grotius, Wet stein. — Verce, from rzlcflis, as 
Pliny mentions pseudonardus. Bengelius. — From this having been done 
more than once (see John xii. 3.) it seems to have been a custom, designed 
as an honour to the person to whom it was performed. In the heathen na- 
tions it signified something sacred, or divine. Plin.Epist.ix. 33. Markland. 

Ibid, xa) <r\)v\ pfyaara. to ahu£a.<flpov, xoIs^sbv] Rather divide the words 
thus: xou <rvvlptya.<ra., to cLKa&dcflpov xaH^eey. And rubbing-in the unguent, 
she poured it out upon his head. Professor Schulz. 

Ibid. " Of spikenard ;" read, "of liquid nard." TrrKfltxrjg, that is, ktiq-Itjs, 
potable. 4?ap[xaxQV zsKrlov avl) ctoIou. See Gaulmin. ad Eustath. Ismenv 
p. 17. Notis. Consult iEschylus Prom. Vinct. ver. 478. 
Oox y]V aAs£7]jx ouSsj/, ouSs (dpw<ripL.ov, 
Qt-XpA, ouTe III2TON. 
It is no objection to say, that nard was not made to be drunk; the word 
potable only expresses the fluidity. Weston. 

Ibid. " Brake the box." "She shook the box." Thus Martial: 
Et fluere excusso Cinnama fusa vitro. . iii. 55, 

■ Magis redolere videntur 

Omnia, quod contrita, Lucret. iv. 700. Weston. 

4.*f 



174 CONJECTURES ON THE NEW TESTAMENT. 

4. if owrojAsta] 'AttoXXos, i. e. Qovexe e\g a.7rio%eiav. Hesychius. Mr-. 
Markland says of this word, " Si alibi quam in S. S. inveniatur, putarem 
an cwrcoXeias," ver. 878.lpb.ig. in Tauris. — We read in Herodian, lib. i, 
p. 47. lib. viii. p. 46*0. ed. Boeder. 8vo. oo§e)g 8»^a aTrw'heiag xa) Zr^Liag 
xaxog etfll. See Merrick upon the Psalms, p. 31, who quotes Hippocrates 
for this woi'd. Weston. 

15. "And he will shew you a large upper-room furnished." 

" Quo praebente domum." Hor. iii. 19. Weston. 

1Q. elg xa(? elg] Read xuQsig, and in John viii. 9. Rom. xii. 5. Or per- 
haps «a0' is written for xa). Beza. — xaB, I suppose, is put for xa) elra, as 
Kuyco for xa.) hyw. Piscator, Wetstein. — A general mistake. It is not 
from xa) elra, but from the preposition xdla. And xatf elg in the nomi- 
native, by an Hebrew enallage, for xaH eva, as the Attics write, and St. 
Paul, Eph. v. S3- 1 Cor. xiv. 31. Not, as Wetstein supposes, unus 8$ 
deinde units, un a un; but, exactly agreeable to our English idiom, one 
3y one. — One by one comprehends the whole number, all the Twelve: it 
seems therefore superfluous to add, and another. Perhaps — say to him, 
one, and then another, is it I? and another (i. e. a third) is it I? In 
the Greek perhaps, elg, xaB (i. e. xa) etra) elg: as in Horace, dem& unum, 
demo <%' item unum, i. e. alterum. Martial : expulit una duos tussis, 8$ 
una (i. e. altera) duos. But see Grsevius on Lucian's Sola^cist. p. 716*, 
where he says that «a0* elg is put by an Hebrew enallage for xaQ' eva, 

Markland. 

Ibid. The words, xa) aAAes*. Mr) ri eyw ; may well be spared ; and are 
accordingly wanting in some MSS. and antient Versions. Dr. Owen. 

20. avrolg , to them,'] i. e. to one of them, viz. John, Jesus, when he 
had dipped his sop, gave it to Judas; which was the sign given to John, 
by which he was to know the betrayer. The discourse betweeen our 
Saviour and John, previous to giving the sop, is omitted; the answer is 
retained. This is frequently done, and often causeth some obscurity. 

Markland. 

25. ouxeri ou pj sr/o)] Such iteration of negative particles, frequent in 
the best authors, gives the sentence a peculiar emphasis. Dr. Owen. 

29. Ka) elizravleg o-xavbahKrQrjO-ovlai] F. El xa); which is preserved in 
four copies, and Matt. xxvi. 33, and often in the New Testament. 

Markland. 

30. en 



ST. MARK, CHAPTER XIV. 175 

30. on trrju£pw 9 &c] Between on and <rr l y.spov the pronoun <rv should 
by all means be inserted. It has the authority of above fifty MSS. and 
gives the sentence a peculiar emphasis. Dr. Owen. 

31. 'O Ss sx tusp;o-o~ou e"KsTs /xaAAov] Perhaps, join [jJaXKw to what fol- 
lows: MaXT^ov lav ft= oir\ <rui/a~o9«v;7y (roi, kay though I should die with 
thee. Erasmus. — But puXhov is no where to be found for imo, unless it 
is followed by o\. Beza. 

Ibid. o'J pj trs <x7ra.fiV7 l <r6ixou.~\ Here, in our Version, it is, " I will not 
deny thee in any wise" but in ver. 25, odxeri OT MH rzlco is translated, 
I ivill drink no more. Ou p] is always more than 06 or [xr\ single, and the 
difference should always be expressed in the translation. Markland. 

36*. 'A.6£a6 sra]r)p] Read, A6£ct, *0 THal^p, i.e. o \<f\i, [jt.sQep[x.r l veuofAsvov 3 
Tlalrio. D. Heinsius. 

41. KaQsJSsIs to Xoj7rov] Interrogatively: Do ?/<? sfee/) on, and take 
your rest? as at Matt. xxvi. 45- Henry Stephens, &c. — Rather, Z?o ye 
still sZeep, a«d tafre your rest? Dr. Owen. 

Ibid. AtI^sj] For uts^si, in an unusual sense, read uirkyu), /Sfeep on; 
I keep away, a#d will not molest yon. Then turning and seeing Judas 
coming, he says-, Arise, let us go. D. Pauw, on Anacreon, xxviii. 33. — 
For aurkyzi, the sense seems to require that we should read dwrep^ea-Qe, ab- 
stain or refrain, i. e. from farther sleep : the hour is come, &c. Rise up, 
let us go. Dr. Owen. 

Ibid. Henry Stephens, Prsef. in N.T. thinks, that, except this passage, 
quoted here from Anacreon, there is no passage in any Greek author 
where a7ri%ei has the meaning of sufficit, in place of awoy^pri or oipxsi. 

Professor Schulz. 

49. a.Xk' 1m, &c.j Supply the ellipsis from St. Matthew xxvi. 56. thus: 
'AXAa two SI Aov yiyovsv, 1m, &c. This shews of what great use it is to 
compare one Gospel with another. Dr, Owen'. 

51. Kaj slg rig veavlo-xog, &c] This seems to be one of those places in 
the N. T. which have not been explained ; it not appearing with what 
intent the history of this young man is here mentioned. The variety of 
opinions concerning it is a sure sign that nothing certain can be said of it. 
Dr. Owen, in his Observations on the Four Gospels, p. 73, has men- 
tioned a new conjecture, that this young man had perhaps often told the 
story at Rome, being a Roman then upon the spot, and that St. Mark 

might 



176 CONJECTURES ON THE NEW TESTAMENT. 

might think proper to confirm it. This is possible; which perhaps is as 
much as can be said of any conjecture. Markland. 

52. 'O Ss xcclaTinrwv T7)V <riv$6va,~] The sindo'n seems to have been a thin 
upper garment. Thucydides says, in his Account of the Plague, the heat 
it occasioned was so great, that the patient could not bear the thinnest 
covering, twv zravu X£7riaJv Ijxai/cov xou trivftovcov, lib. ii. p. 12Q. ed. Dukeri. 
In the following passage (Plutarchi Vitae, p. 378, 4to. vol. iv.) of Plutarch, 
Tiberius Gracchus, when he fled from the Capitol, is said to have left his 
upper garment behind him, on the same occasion with the young man in 
the Gospel; avis7\.a.SsJo Tig twv ipaltcov, 6 Sg tt)v Trfievvov atyeig, xou Qsoycov ev 
Tolg %iTa)criv so-fyoCXrj. Confer Gen. xxxix. 13. Weston. 

54. fy G-vFxciQri[A£vog — xoti 9yso^.am^svog -utpog to $<*>g~] Distinguish after 
Seepouvopevog, that to Qwg may connect with o-ofxab^evog, which gives an 
elegance to, the sense, sitting h\j the fire (the light of which betrayed him), 
warming himself. Vulgate, Erasmus, Markland. 

Ibid. "By the fire," by the light. Thus Isaiah xliv. 17. Aha, I am 
warm, I have seen "YIN, the light, that is, the fire. This is a true He- 
braism, and the passages produced by Raphelius, Pfochenius, and others 
from Homer, Euripides, Xenophon, and Polybius, by no means disprove 
it; since they express merely the light of a fire, and not the heat of one. 
<E»a>£ G-spvov nru^og. Eurip. Bacchse, 1081. Weston. 

69. »j Tsra&icrxr) lSoDo"a auTov tsolT^w, rjp^alo "k£yeiv~\ Read isahiv r)p£a)o Xe* 
ysiv. The same thing was twice said: but it was another maid who said it, 
according to Matt. xxvi. .71. Erasmus, Grotius, Markland. 

Ibid. 73 rarajoWx*) means that same maid, who had told him before, 
ver. 67, that he was a follower of Jesus : and this manifestly contradicts 
Matt. xxvi. 71. elftev aoTo> aXXTj. Is there no MS. where the article?] is 
wanting? Professor Michaelis. — No MS. yet known omit6 the article; 
nor is it necessary that any should. It is apparent, from their own mode 
of expression, compared with that of St. John's, that the three first 
Evangelists never attended to the order of the transaction; their point 
being only to assure us, that Peter denied our Saviour thrice. Hence 
it seems to me, that the maid here meant is not the same with her 
that is mentioned ver. 67, but the principal maid; the maid that stood 
at the porch, r\ rxaiolcrxri slg to zrpoavhiov, ver. 68 ; or, according to St. 
John xviii. 17, ij rxratilo-xri v\ ^upcopog. The other seeming contradictions 

the intelligent reader will easily reconcile. Dr. Owen. 

72. «n- 



ST. MARK, CHAPTER XIV. 177 

72. kiri&a'kwv, s«Xats.] If the gloss of Phavorinus, which is mentioned 
by Dr. Hammond in his note, eTr&aKKco, e7n£Alx«>, rovSs 73 r<o§s, can be 
proved by any instances, it seems probable enough: and looking upon 
Jesus, he wept. Properly it seems^to be, adjiciens fievit. s^rs'SaTis reps- 
rl§siv, Diog. Laert. vi. 27, is translated cantillare incepit; as the Vulgate 
here, 8$ coepit fiere. It is a desireable thing to know the precise meaninp 
of every passage and word in the Scriptures. But where that cannot be, 
as in this place and many others, we must be contented with this reflec- 
tion, that the knowledge of such places is never absolutely necessary to us 
upon any account, except that of curiosity: for which I do not know of 
any provision that is made in the Christian Religion. For my own part, 
I never yet saw this word explained probably. Maiikland. 

Ibid. "And, when he thought thereon, he wept." It is not at all sur- 
prising, that after the thousand and one notes, which have been written 
on th-5 word en-ifa?^, it should still remain unintelligible, if it could" be 
thought to have undergone a certain degree of corruption by a transposi- 
tion of two of its letters. The change this transposition has made has 
been len'is ifi iodo, sed gravis in re; since it has taken away all the 
sense of t'. l ^ ge, and obscured its original meaning. Instead of 
EfflBAAJK' read EHIAABQN, sc. prolog. "And Peter remembered 
the wcrd wmeh Jesus said unto him, and, when he took it, he wept." 
Literally, when he laid hold of it, when he seized the meaning of it, and 
isaw the application, and completion of the saying in himself, he burst 
into tears. Nothing can be better adapted to express the Apostle's un- 
belief, and total disregard of the prophecy till it was brought back to his 
recollection on the second crowing of the cock, than the word Itti'Ku^wv. 
We have the same phrase in St. Luke twice in the xxth chapter, verses 
$0,26. " Kai ouk jj-^ycav I;n?i.a6eer9ai auVoy pjjaaloc." Weston. 



CHAPTER XV. 

1. «ri to rsqan] For the rspan immediately followed the a^sxlopa^aivia 
mentioned in the foregoing verse. Chap. xiii. 35. <nf/e, $ p.ea-ovjxliQu, 7* 
eiXexlofHxpiovtas, vf urpoot. The aX«x%go<poma, properly the galliciniimi) or 
second crowing of the cock, was before day : Juvenal^ Sat. ix„ 

a a Ouod 



178 CONJECTURES ON THE NEW TESTAMENT. 

Cjuod tamen ad galli cantum facit ille secundum 

Proximus ante diem caupo sciet. 
This is called simply galli cantus, in Horace, Serm. i. 1. Marklan&, 

Ibid. 'hpyjspsts f*s)a tcov ■uT$str£vl'6pa))> — xa» oXov to crvvehqtov] oXou tow 
(ruys6p/ot>, ed. Schmidii. 

11. rhv Bapa££av aTroXvc-yi] This was directly contrary to their own 
law (Numb. xxxv. 30, 31), which says, that the murderer shall be surely 
put to death; for though that was no law to the Romans, yet it ought to 
have been sufficient to have hindered the Jews from desiring that it might 
be set aside. Now this Barabbas was a murderer, Acts iii. 14. Markland. 

12. zzroirj(ra) ov Xeysls] Elliptically for zse^i ixeivov ov, &c. So Matt. 
xxvii. 22, V70ir)(ra} [ctsoj] 'IvjcroOv; or otherwise it must have been rm 'I>jo-ov 
in the dative case. See Luke vi. 31. Dr. Owen. 

13. Tstxhiv, again.'] They had not cried so before; so that zsakiv must 
signify in answer, viz. to Pilate's question, what will ye then, &c. 

Markland. 

14. Tj yap xaxov sVo/tjo-sv; For what evil hath he done?] The reasoning 
is right, though it may seem more difficult because of the ellipsis. Thus: 
Then Pilate said to them, I ought not to crucify him, because he hath 
done no harm. And so in Matt, xxvii. 23. 1 Sam. xxvi. 18, wherefore 
doth my Lord thus pursue his servant? for what evil have I done? i. e, 
my Lord hath no reason thus to pursue his servant, because I have done 
no harm. The Interrogation is a Negative, which is very frequent in all 
writers. See John vii. 41. where the reasoning is the same, and the same 
omission in our Version: as again, Acts viii. 31. Markland, 

25. i)V 8s (jooot, rplrr^] That it may agree with John xix. 14, read sxlr], 
the numeral g- having been changed into F. Hieron. in Psa. lxxviL — Ra- 
ther correct John by Mark. Pfaffius, Var. Lect. p. 157. — Though not 
wanting in any MS. yet I suspect the genuineness of this verse. It is out 
of place, and disturbs the order of the narration. At any rate, it should be 
included in a parenthesis. But see note on John xix. 15. Dr. Owen. 

Ibid. (Spa Tpirt), xai e<flav%(oarav aurov.] The third hour lasted from 
nine in the morning till twelve, and then began the sixth, hour; as the 
ninth did at three in the afternoon. Kal, here and often, signifies when. 
The sense is, It was between nine and twelve o'clock when they fastened 
Mm to the cross; but near twelve. St. John (xix. 14) calls it cog a a>ve\ 



ST. MARK, CHAPTER XV, 179 

£«]tj, (utmost the sixth hour, suppose a quarter before twelve. So that it 
might be called either r^Vrj, or toce) exit]. Markland. 

3l! e[i.7ral§ov)sg zrgbg ctAAvjAouj] Rather, ejuwra/^ovTsp, zr^og aWr^oug — 
stefov, said among themselves. Beza, English Version. 

Ibid, la-jlbv oj Suvalai o-aJo-aj.] Or, interrogatively: Cannot he save 
himself? Beza, Piscator, H. Stephens, Bengelius. 

34. 'O Qeog ju-ou,] This expression seems to be used or proper when 
mention is made of God as good or kind, Rom, i. 8. rip 0sa> jj.ou. where 
see Theophylact, Heb. xi. lo\ 1 Cor. i. 4. John xx. 17. Theophylact, ad 
2 Cor. xii. 21. Markland. 

36. \iyaiv "A4>s7e-] Here the text is scarce sense. It seems to have 
been mutilated and corrupted. I am inclined to believe, that St. Mark at 
first agreed with St. Matthew, xxvii. 49. and consequently that he wrote 
oi Ss Xonroi sT^efav. "Atyeg. Nor are there wanting MSS. to support and il- 
lustrate this conjecture. For Cod. Colb. 4705. has 01 Vs. Xonro) eXsfov: and 
instead of afyels, more than twenty MSS. read &$sg. Dr. Owen. 

43. 'lco(rrj<p, axo 'Agj/xaOa/as, lu<ryr\)uav HouXsJl^g] Many interpreters 
suppose fiovKeulYig to denote here a member of the Jewish Sanhedrim: 
others, with the Vulgate, one of the Decuriones, who presided, in the 
municipal towns and colonies, with the Duumviri. In the former sense, 
a Jewish magistrate; in the latter, a Roman. In this latter sense Isaac 
Casaubon would make Joseph a decurio of Arimathcea, omitting the 
comma at 'Apipaftaiag ; 6 goto 'AgtfxaOa/ap zv<ryfi]X(av $otAsul^£, because we 
no-where find &au7*sulr\g Hierosolymitanus. The Praeses and Legatus pre- 
sided in the chief city of the province; the Duumviri and Decuriones in 
the lesser towns. But (l) from Luke xxiii. 51, he seems to be excepted 
out of those Jews who joined with the high priests in procuring the death 
of Christ. Nor (2) is it quite true that we no-where meet with- fiovAsui^g 
Hierosolymitanus ; for ^Dl?")! filtttb the council chamber fiouAsulcvv is 
mentioned in terms at the beginning of the Gemara, cod. Joma. It should 
here therefore be translated Joseph of Arimathcea, one of the council- 
chamber of the Temple, a person of good credit. Lud. De Dieu, Light- 
foot in his Harmony. 

. Ibid. 'Ha6sv 'lco(rr}<p — og xa) aurbg rjv. crgocrS^o'fASj/os — sIcr^Qe] The 
construction does not seem to cohere, unless for r H>.9ev be read 'Ex9a>v, 
and xai be placed before ro?^ricrag: but with les3 change we may begin 

a a 2 a paren- 



180 CONJECTURES ON THE NEW TESTAMENT. 

a parenthesis after o£ (««) aurog yv srgoo-Ss^o'aevos rr t v Bounce lav rev 0so$) 
ToX^c-as, — Joseph of Arimathcea came, who (himself also waited for the 
kingdom of God) boldly went in to Pilate, Markland, — 'ExBcav is the 
reading of above 30 MSS. Dr. Owen. 

Ibid, yrrja-alo to <t(v[aca] Which was an usual thing. To this custom 
perhaps Arrian may allude, Dissert. Epict. I. 9. at the end. Markland. 

44- Bau^acsv s\ rfi^ r'&vyxe.^ El is not here a particle of doubting: it 
means the same with on. Therefore render, and Pilate marvelled, not 
if he were, but that he ivas, already dead. In support of this construc- 
tion, see Xenoph. Cyrop. lib. iv. p. 225- ou'Sei/ — ^aup^ai si Kuafagr,?, k. 
t. X. and the learned Hutchinsons note on the place. Dr. Owen. 

47. koa Mapla. '\ai(rr[\ F. ti] 'IeooSj. See ver. 40. and chap. xvi. 1. 

Markland. 



CHAPTER XVI. 

1, 2. yyopao-av — xa) — '£g%ovlat, i. e. dyopdcrao-ai tpyov\ai'~\ See Luke 
xxiii. 5o*. whence it appears that they had bought these sweet spices on 
the Friday, not on the Sunday morning, and therefore that the word 
yyopao-av is not to be joined to Siafevojuivou too o-a.6Ga.rou. Markland. 

2. dvalsl'Kavlog rov ifx/ou] Since some MSS. (and probably the Vulgate) 
read ETI avdlsfaavlog, perhaps we should read OTK ETI dvdlslxavlog, the 
sun being not risen; for, according to Luke yxiv. 1, John xx. 1, the 
women arrive before the sun was risen. Beza. — F. ours or ouos. Bp. 
Pearge.- — Some include the preceding part of this verse in a parenthesis, 
and connect yyopao-av — ha ahstycoo-vj aurov civalsfaavlog rou tjTuoo, Mary 
Magdalene, &c. had bought the spices (and very early in the morning 
they went to the sepulchre), that they might anoint him, when the sun 
was rising. D. Heinsius. — But, according to this construction, they 
bought the spices on Sunday morning or Saturday night, hiafsvo^ivoo rou 
era&Gdrou — yyopao-av. That they did on Friday night, as appears from 
Luke xxiii. 56; and therefore yjyopao-av is not to be joined with Sia/svo/xevov 
tow traGGdrou, but yyopao-av xa\ sp-^oflai ; that is, dyoqdo~ao-ai ep%aulai, as is 
wsual. Mark's transposition of his words are very remarkable, chap. xi. 

13> 



ST. MARK, CHAPTER XVI. 1S1 

13, vi yao r]v ■ xaipss arvMDV should have been placed after fadsy si apa. - So 
xvi. 4. r,v yap <xaya$ G-Qoopa ought to follow rhv "hfiov ver. 3. So again-xii. 
1 2, IjiovrfaTuv rov ty\w should be placed after s7tt= in that verse. See on 
xi. 13. The other Evangelists do this more rarely: see John iii. 23, 24, 
where ver. 24 should be placed in a parenthesis after ^cttiI^wv ver. 23. 
The best Greek writers do the same. Markland. 

4. "And when they looked they saw;" rather, "And looking up they 
observe with surprise C&scopovo-w) that the stone was rolled away, v\v yao 
tuiyag cr<p6opa., for it was very great." This was the cause of their looking 
with surprise, or contemplating with eagerness. Weston. 

6. ffisirs — tw eariavpoo(jLsv(a>.'] Some MSS. place a point of interroga- 
tion here. Do you seek Jesus of Nazareth who ivas crucified? He is 
risen. Wetstein. 

Ibid. "Be not affrighted;" rather, "Be not greatly astonished" M^ 
sxQu[A.Gei<rQe. Weston. 

7. eiW/s — -to) Uirptp, art tspoaysi tyoig] ° ri * s nere redundant: Say 
to Peter, He goes before you into Galilee : not, tell his Disciples and 
Peter, that he goes before you, &c. He did not go before the women, 
only, but the Disciples and Peter. See Mark xiv. 28. Matt. xxv. 22. Sq 
"lva. 1X7} eiTrjis, "Ot» ly<tt sTr/Voi/rica, Gen. xiv. 23- ; sXefev vrepl Xappag, "Or* 
uBe^Tj imu kcfliv, Gen. xx. 2. Bos, Exercitat. Phil. p. 23. 

8. stye 3e — ex<floL<rts-'] This sentence should be included in a paren- 
thesis. jJp. Barrington. 

9. 'Avadlag 5s zspw\ Tspcorj] <ra§Sd.Tou, e$dvr\, &c.J Place the comma at 
'Avaola-g 8e, Being risen, he appeared early on the first day of the week 
to Mary Magdalen. The earliness of his rising was before expressed, 
ver. 2, "hiav 7&pa)t. This appearance after it was nrpcoi. Grotius, Benge- 
lius. — So likewise the Antients distinguished, though for' a weak reason, 
to avoid an imaginary inconsistence between this place and Matt, xxviil. 
1. See Mill and Wetstein. 

Ibid. Ix&Stajxei S7r3a dou/xo'jua/] So Luke viii. 2. This seems to be 
one of those places of the N. T. of which no satisfactory account hath yet 
been given, viz. what is meant by hrla Sgu/aoW. Markland. 

12. ev eripa pop<pjf\ Vulg. in alia effigie. Lamy, in alio vest it u 
quam quo uti solebat; ideo advenam putabant. Vide Luc. xxiv. 18. 

Dr. Owen. 

14. ava.- 



i83 CONJECTURES ON THE NEW TESTAMENT- 

14. ava.xmii.iwg adroig rotg evhxa l^avspeoGr,,;} Is there no MS. that 
reads amxsi'ix.svoig adroig KAI roig evfaxu) He appeared to them, the Dis- 
ciples of Emmaus, and to the eleven. This would perfectly agree with 
Luke xxiv. 36. Professor Michaelis. — But would not a comma placed at 
&<jT0ig, bring out the same sense, and answer the purpose as well? Dis- 
tinguish therefore: "T<flipov, a.vaxeiy.ivoig auroig, roig evbexa e<$>a.vepaj(iy, &c. 

Dr. Owen. 

Ibid, roig evhxa] They are called ol hlsxct, though there were only 
ten of them; for Thomas was not there, John xx. 24. See 1 Cor. xv. 5> 
where they are called The Twelve, though at that time in reality no more 
than Ten. Markland. 

Ibid. ava,xsipevoig~\ As they sat at table, or lay on their couches. Pro- 
bably supper was over, because he asked them, Have ye here any thing 
to eat? Luke xxiv. 41 ; and they gave him a piece of a broiled fish, &c. 
the remains perhaps of a supper. Had they been yet eating, there would 
have been no need to have asked that question. Markland. 

19. IxSicrsv \x Ssfiaw too 0soO.] In Psalm ex. ver. 1, is this prophecy 
concerning Christ: The Lord hath said unto my Lord, Sit thou at my 
right hand, &c. St. Mark here makes use of the words of this prophecy, 
to shew that it was now fulfilled by Jesus's ascension. The same reason 
is to be given for this expression in those other places of the N, T, where 
it occurs. Markland, 



ST. 



Sa\ LUKE, CHAFFER I. *$ 



ST. LUKE 



CHAPTER I. 

1, 2. llPArMATGN, xabwg auroVlat xa\ umjperai, &c] I believe the 
comma should be taken away after ■cspaS^a.riav, and put after auro'/fjar for 
the construction is, of things which have been fully proved and believed 
in the manner they who from the beginning were eye-witnesses of them, 
and ministers of the doctrine, have delivered to us. Auro^ai relates to 
TsrpafpdTwv, as uirypirou does to Xoyov; for it would be absurd to say ctw- 
T07rloti too Ao'you. MarkLAND. 

2. oJ obr o\pyj\s auToVlou, xa\ uTrypsrui, &e.]| This description seems to 
mean Matthew. Dr. Lightfoot says that these Auto7tIou and "TirtiptTou 
were the twelve Apostles, the severity Disciples, and others, who made up 
the number of the 120 mentioned Acts i. 15. Markland. 

3. srapjxoXou&jxo]* avaiQev xsdo~iv axpi&ogJ] Put the comma, as the 
Louvain MS. reads, after tstomtiv, that axp^wg may be connected with 
ypdtyat: It seemed good to me — to write exactly in detail to you, O 
Theophilus. J. Cloppenburg, collat. cum Lud. De Dieu, and Valla to 
the same sense. So Dion. Halicarn. at the beginning likewise of his His- 
tory: oXi/a, xa) ow8s aura 8te<nrou8a<rjxsVa>£, ou&s AKPIB122, aXX* ex rwv 
•Vflu^ovW axo\jo-y.ovr(ov SYN0EINAI, compiled neither with care nor 
accuracy, but from common reports. 

Ibid. 0socp»Xe] Epiphanius reads this as an appellative. 

4. to the end. This is, without doubt, an interpolation. In account 
of chronology it breaks off the thread of the history, and contains several 
evident proofs of ignorance, superstition, and imposture. It seems to be 
taken from Pseudo Matthaeus, and still much more interpolated. Morgan, 
in a Letter to Dr. Lardner, which is printed in his Life. Lardner has 
refuted this supposition, ibid. p. 30. Professor Schulz. 

18. xcflct t» (scil. cn-jjAeToy) yvwa-o^ixi tooto; ex quonam signo hoc sciam? 

Dr. Owen. 

27. u*~ 



i84 " CONJECTURES ON THE NEW TESTAMENT. 

27. ja£^i/>j<r]sujw.svr]v av&pt to oVo/xa 'Iojo-^J Tliis read in a parenthesis, If 
oIkou Aa?<3 belonging to the Virgin: To^a Virgin of the house of David 
(espoused to a man ivhose name was Joseph). The Virgin is the subject 
of the text; described from the place of her habitation ver. 2$; from her 
relation to Joseph; from her family; from the -name by which she was 
commonly called. Joseph is mentioned, not on his own account, but 
Mary's, to whom the Angel was directed. Kidder, Demonstration of the 
Messiah, part II. p. 412. Whitby. 

29. 'H 8s Ibova-a. 8is7apa^9v) S7r) Tut T^oyio aorou] Some, for iSoutra, would 
read aW<raera, as the word ra> "hoycn would seem to direct. But they for- 
get that p%t.a is used to denote a fact, as well as a word or speech, as 
Luc. ii. 51. 8$ passim. 

34. tsrwg serial touto ;] rswg %<f\a.i [j.01 royro is, I think, a better reading — 
supported by above twenty MSS. together with the Syriac, Coptic, and 
Ethiopic Versions. Dr. Owen. 

Ibid. Tlcog 'i<r\at rouro, eVs) ai/fy>a ow yivnuarxco ;] An anonymous Author 
of An Attempt to prove a priori that, in Gen. iii. 15, Christ Jesus is 
particularly foretold, printed 1751, pp. 21—20, observes that many, if 
not all; the Jews, understood that the Messiah was to be born of a 
Virgin, without having had knowledge of a man; the Virgin, in con- 
sequence of such a belief, being betrothed to ft man of the house of 
David, says, How can this be? eVsi avbpu. ou yivwcrxw, for am I not 
to know a man? To pass over the harshness of the criticism of making 
stts) signify FOR, and yivaxrx<o stand for the future yivweropoii; it may be 
observed, that other Divines say, "The Prophecy, A Virgin shall 
conceive, &c. being contradictory to all the experience of the world, 
was not, probably, believed by the Jews, in those days, to import 
miraculous conception ; because common sense would lead them to 
understand it in a manner agreeable to nature and experience." Bp. 
Sherlock, Discourse 011 Prophecy, p. 34, and Bp. Fleetwood's Plea on 
the Case of George Dousing, p. 27. But the last verse cited from 
Isaiah, A Virgin shall conceive and bear a son, &c. has undergone 
various interpretations. 

35. ■ysvvwfrsvov ayjo'/j •y£jWiifA£s/ov ex o-qv ayiov is the reading of Jbut 
MSS. and Jive antient Versions; which our English Translators have 
judiciously adopted. Dr. Owen. . 

39- e»? 



ST. LUKE, CHAPTER I. 185 

39. eig —ohiv 'louSa] F. 'lod-fla or 'loura, a city in the mountainous 
country, mentioned Josh. xv. 55, and belonging to the priests, ibid. xxi. 
l6\ agreeably to the circumstances here mentioned. Valesius in Epi Ca- 
saubon, p. 669. ed. Almeloveen. Reland. Falsest. Sacr. p. S70. 

42. Kat avs<pa)VY,(rs &c] The copies here have no other variation than 
avsGorjo-e: otherwise avls<pajvr,(re might have been worth enquiring, after; 
she answered, namely Mary's Salutation. Plut. De audiend. poet. p. 22, 
A. T«/*oOsco — Kivrjo-'iag evlvg cvtkQeovqtrs. In Mario, p. 41G. D. In Arafo„ 
p. 1330. D. Markland. 

45. zsuflsuc-uc-a oti] Here, with Theophylact, leaving out the point at 
tsTKrlsua-atru, on must not be interpreted causal; but thus: Blessed is she 
who hath believed that there shall he a performance, &c. oti thus used 
Matt. ix. 28. Mark xi. 23, 24, &c. This is followed by Jos. Mede, Gro^ 
tins, &c. Markland. — The Vulgate, and others, with our Version, eor 
there shall be a performance. 

Ibid, oti s<flai rehsicocrig Tolg y^T^aXr^x-uoig aurrl nrapa K.vplou] Place a 
comma at tekaJ^r^ivoig, that nrapa. Kvplov may connect with rsT^sicoo-igt 
who believed that there ivill be a performance with the Lord of those 
things which were promised her; as Psalm cxxi. 2, 73 ftorfisia. p>u rsapa, 
Kvptoo. Markland. 

52. " He hath put down," xahzi'ks. He hath taken away, snatched the 
mighty from their thrones; well expressed by Seneca, Hercul. CEtaeus, p. 
301. edit. Scriver. "Qui regna miseris donat, & celsis rapit." Weston. 

55« xahvag sK&i^ars zxpog roug ■ardlipag y<J.a)V, rm 'A€paa(x xa.) rep (rirzpp.a{\] 
The accusative with the preposition, zrpog rohg vrdlipag vj/xaJv, and the 
dative rca 'A6gaa/x do not join naturally with the same verb lAaAvjo-s: and 
the case seems designedly varied to shew the latter refers to /x^o-Svjvat 
ekioug, In remembrance of his mercy to Abraham and his seed for 
ever (as he spoke to our fathers). Theophylact, Beza, Camerarius, 

Knatchbull, Raphelius, Hombergius, &c. Instances of such varied 

construction and change of case are to be found in the purest authors. 
See Xenophon, Cyrop. lib. vii. p. 418. n. 2. and p. 421. n. 3. ed. Hutch. 
8vo. Dr. Owen. 

' 6*2. to rl dv S-sAo* xuhsiirbai uutov.] The Vulgate seems to have read to, 
Tiva 9-iAoj, which of the two he ivould have him called— whether Zacha- 
rias or John. Dr. Owen. 

bb C4. 'Ave- 



lSff CONJECTURES ON THE NEW TESTAMENT. 

6*4. 'Avsco^Stj Ss to <f\op,ct. — xou rj e yAtoWa*] The tongue is not said to be 
opened, though the ear is: connect therefore vj yXioaaa with eAaAej; xa) 
y\ y'hmo-o-a. aoTou xcu eXaXsi, and his tongue also spake praising God. A 
Pleonasm of the latter tea), as ch. ii. 21, xa) ore sTTA^o-Qijcrav ^y.s^ai — KAI 
I«A7j9t]. Elsnerus. — A common construction for the verb to agree in 
sense with either substantive, as in Homer, c/trou xa) olvov 'klovlsg. See 
Upton on Shakspeare, p. 392, ed. 2. Obs. Misc. vol. II. torn. i. p. 170. 

Ibid, xou 73 y"hmo-(ra\ subaudi ek'fir\. Professor Schulz. 

66. Tj' apot to zraiViov touto %<f\ai ;] Rather, Tig apot., i. e. 7sola7rog. As> 
viii. 25, Tig oipa. euro's stfit ; and the Vulgate, Quis, putas, puer iste erit? 
Pricaeus, & Lectiones Bogardi. 

69. ev t(£ o'lxa> Aa§}8] In the family of David, not in Bethlehem, as 
Theophylact interprets it; which would have been iv to-o'asi Aa§io\ which 
distinction is kept ch. ii. 4. Markland. 

70. xaQws eXa.7a](r€ &c] This verse should be in a parenthesis, that 
(T(a\f\(Aa.v, ver. 71, may be in apposition with xipas o-col^plas, ver. 6*9. Hath 
raised up a horn of salvation, which is a deliverance from our enemies. 
Camerarius, Homberg. — Or the sense of sAccatjo-s is, as he promised (see 
ver. 55) a salvation from our enemies. 

73. "Opxov ov wpoo-e] By "Opxov Bos understands xala ooxov. It would 
be plainer "Opxov, as Theophylact reads, and Vitringa, Obs. Sacr. I. i. ch. 
vi. pp. 212, 213. But the antecedent is, as not unusuaj, put in the same 
case with the relative, and the construction of the whole will be thus: 
'EN TQ, arojfjerat — xai /xwjo-Q^Vai SjaQ^xTjs — ov opxov wy.oos, by performing 
the mercy to our fathers, and by remembering his holy covenant, viz. 
the oath which he sware to Abraham, of granting us to serve without 
fear. Euthymius, Maldonat, Bengelius, fyc. — Not, with the Vulgate and 
Erasmus, the oath ivhich he ivould give us; too SouVa< being part of the 
oath itself, and therefore should begin ver. 74, to remember — the oath 
which he sware — viz. to give us the power of serving him, &c. Vitringa, 
ubi supra. — Connect it, rod Souvai r[fMv opxov, to give us the oath which he 
sware to Abraham our father, viz. Gen. xxii. 18, In thy seed shall all 
the nations of the earth be blessed. This oath (that is, the subject of it, 
the Messiah) God is now about to give us, says Zacharias. ILorfo-ai and 
p.V7)<r67jVaj [tvsxct] rod SoOVaj. As erojf/.ao~ou — rou SoOVa*, ver. 77- 'En-j^a- 
vai — row xoflsuOuva*, ver.. 79, JJaqa^o-v.i -— -rod houvut, iL 22 ; 24' Mark- 
land. 



ST. LUKE, CHAPTER I. 1S7 

land, — Dr. Hammond connects aQoGmg with pvtrQsvlsg, nobis sine timore 
ereptis, according to Irenaeus, !. iii. c. 11, and many antient copies, which 
join 6t$>o6o)g £x %siplg without any comma between ; being delivered 
without the apprehension of danger. He confounds, I think, the double 
signification of <po'&>£, fear, neutrally, and terror actively. 'AtfroGwg 
should have a comma after it, and be connected with Tiulpsueiv, that we, 
being delivered out of the hands of our enemies, might serve Mm ivithout 
fear, as Beza, the English Version, &c. 

76*. UpQ<t>rjTrig v-J/'utIqu x/^Qm'a-?)] ^ has been suspected that the Evan- 
gelist wrote TJpoSyjriig, prceambulator, from mpaGa.ivco, as oia&j-njs from 
hiaGalvcu, which the Librarians, not understanding, changed to Ilpo^-rpr^. 

Schmidius. 

78. ha. (mrT^af^va, ixioug] This should not begin a sentence, as in the 
Edd. but connect with iv u$i<TEi a[xaf\ twv uutcov; by remission of their 
sins, through the tender mercies of God. Beza, Schmidius, Bengelius. 

Ibid. 67rs<rxs\(/a)o %.a£ avSoT^ s| u\|/ou£] F. ANH0EN i£ v-tyoug. Christ 
might be called the Day-spring, but he is not the person spoken of. Pri- 
cceus > R. Bent ley. — F. avaloXr) a£ {aJ/o-jj e-nrifyoLvai, the nominative before 
the infinitive, instead of the accusative: By which he hath visited us, 
that the day-spring from on high might appear to those that sat in 
darkness. Homberg. — A nominative before an infinitive, Jensius (Lect. 
Lucian. lib. i. c. 7. p. 70) says is not allowable, unless it refers to the 
•nominative of the preceding verb: 'Eyou <prjp stvai zs7,o6<riog, I say, I am 
rich, is Greek, though ru elvai Tz\ov<riog be not so. But iElian, V. H. 
xiii. 4.3, «a» eAeJov rr]V Ty^rjj/ aWtav stvai, TifAoQeog §£ ouhevog, They said, 
that Fortune was the cause of all his success, but that Timotheus had 
nothing to do in it. See more in Perizonius in loc. and in his Index, voc. 
Infinitivus. — I would put avaloTog s£ v-tyovg appositively to ©eo's. 'Atto utyoug 
y[xipa.g, Psalm lv. 2. But this whole place is capable of different punctu- 
ations and explications, as is likewise the foregoing part of Zachary's 
73-pocprjlsja, from ver. 68. Auvapiv s| tnj/ou, xxiv. 4°. Markland. 

78. a,valo7^7j i% mf/oug.,] The punctuation is wrong. Place the comma 
after avaloTo), that s£ ufyoog may be joined with inKpolmi'. adspexit nos 
ortus, i. e. sol oriens, ut ex summo coeli (ex Zenith) illustret in tenebris, 
■8§ umbra mortis sedentes. Professor Michaeus. 

bb2 CHAPTER 



*88 CONJECTURES ON THE NEW TESTAMENT, 



CHAPTER II. 

1. a.7roypa$scr§a.iJ .'Cod. R. Steph. 8vo. has rod a.7roypa<pe<T$ai, sc. evexa r 
which completes the grammar of the sentence. Dr. Owen. 

2. Autyj 73 cbroypacpr, zspwrrj syiueio yysfxovsuovlos rijg 'Xuplag Tvoprjviou] 
This, perhaps, came into the text from the margin of some sciolist, who 
confounded the registering under Herod with the noted tax made by Cy- 
renius, after the death of Archelaus, Acts, ch. v. 37. A. D. 8. U. C. 761. 
when Judaea was made a Roman province. — Or, for Kupijv/ow, we should 
read KujJ]*?Jou, or K. Ouapou, this first registering was when Quintilius 
Varus was governor of Syria; for so he was at the death of Herod, 
having succeeded to Saturninus, Jos. Ant. c. v. 2. and c. xiii. 5. Beza, 
hud. Cappell. Hist. Jud. Compend. 

II. The testimony of Tertullian being express, adv. Marcionem, 1. iv. 
c. 19, Census constat actos in Judcea — per Sentium Saturninum, Vale- 
sius in Euseb. H. E. i. 5, would read rjysp.ovsuovlog Xaloupvivov. To reconcile 
Luke and Tertullian together, Mr. Whiston, in his Harmony, and Pri- 
deaux suppose, that this was- the second census in the Ancyran marble, 
A. U. Var. J46. when Marcus Censorinus and C. Asinius Gallus were 
Consuls: That Saturninus, having first carried it on within his own pro- 
vince, executed it in Judaea, the neighbouring country, U. C. Var. J49, 
three years after the date of the decree : That the tax, in consequence of 
his registering, was not levied till about eleven years afterwards, as men- 
tioned in the Acts, when, it is allowed, Cyrenius was president of Syria: 
That the first verse therefore of this chapter relates to the act of Satur- 
ninus, viz. the registering, the second to that of Cyrenius, the levying 
of the tax. Against this supposition it is objected by Dr. Lardner, Cre- 
dibility of the Gospel History, b. ii. c. 1. that the census mentioned in 
the Ancyran marble was of Roman citizens only: civivm romanorvm 
censa svnt capita, the number amounting to 4,233,000 ; much too 
small a number for the inhabitants of the Roman Empire. 2. The 
consulships in the marble do not denote the year in which a census was 
begun, but in> which it was finished, as is evident from the first and last 

census 



ST. LUKE, CHAPTER II. 189 

census mentioned in it. The first when Agrippa was consul with Aug. VI. 
in which Dio, l.liii. p. 496*, says, rug a.7roypa<p ag EHETEAESE. The 
last census was when Sextus Pompeius and Sextus Apuleius were consuls, 
U. C Var. 767, in which very year Augustus died. The census could 
not have been only begun, because the number of citizens are expressed. 
Mr. Masson observes, that the second census, according to Dio, 1. liv. p. 
545, was probably not in the consulship of' Asinius Gallus and Censorinus, 
but three years sooner. See Janus Christo nascente reseratus, pp. ig6 and 
282. And, though Mr. Chishull's copy represents those consuls' names 
more fully than heretofore, we must still doubt the validity of it. 

III. Others for ss-parnj would read ixpo rr\g, this registering was before 
that of Cyrenius; or, with Theophylact, think that irrpairri will bear that 
sense. But Mr. Reynolds has shewn, Census habitus nascente Christo, 
Append, c. i. ii. iii. that the several instances urged for this sense of the 
word are not to the purpose; and that John i. 15, on zspmrog [jlov r,v, if 
supposed to be similar, is used so once only, by a Hebraism peculiar to 
that writer. And even allowing T&pwrog for mporsgog, we still want autho- 
rity for another enallage of vrparrr} -^ys^ovsuovlog for i&poliqct too rjyspovsvsw 
Kugrjviov, as is urged by Isaac Casaubon, c. Baron. Exerc. i. c. 32. 

IV. The general solution from Beza, &c. is, that while Saturninus was 
governor of Syria, Cyrenius was sent to him as Legate extraordinary, to 
assist in making this census in Syria and the neighbouring country; 
whence he likewise, as is not unusual, is styled ^ysp-ovsumv t% Xuqiug. 
But it seems a degrading of Cyrenius, who, by his services, had merited 
the highest honours, to be sent as a deputy to Saturninus, on an office 
which was commonly allotted to the Roman knights: see Perizonius, De 
Augustea orbis descript. §17. On the other hand, to give Cyrenius su- 
perior or equal power with Saturninus, in Syria, the province of which 
he was the ordinary governor, would have been an affront; especially con- 
sidering that. Saturninus was his equal in every respect, and superior in 
some; being of a better family, and elder consul by seven years. To get 
rid of this difficulty, Dr. Lardner proposes, 

V. His own ingenious solution; viz. That Cyrenius was sent with an. 
extraordinary commission indeed, but into Judaea only, which was not 
then annexed to Syria, to assist Herod in making this census: That the 
decree for registering vsu<ruv t^v oixowjuiwjv extended no further than 

Judaea, 



190 CONJECTURES ON THE NEW TESTAMENT. 

Judaea, over which Herod was king. See Exod. xvi. 35. That ijyepwsu- 
ovlos tov Koprivto'j is not the genitive absolute denoting time, but the geni- 
tive of the agent: This was the Jirst registering of Cy renins [afterwards] 
governor of Syria-. That present participles are often used for nouns of 
office: T«5 0a<nXsyov)» Maputo Suyalipsg [xsv syivovlo TBheioug, appsvsg 8= Su'o, 
To the emperor Marcus were born several daughters, and two sons : 
Herodian, 1. i. c. 2. Yet several of those children were born before he was 
emperor. 

I would add, in confirmation of this solution, that subsequent titles of 
honour were often connected with transactions which preceded those 
"titles: as u7rdlevovlog Aouxlov OvoiXspiGv Hollrou xa.) Tirou MaXTw'ou Ka7rflaj- 
?uvou, the consuls- were L. Valerius Potitus and T. Manlins [afterwards 
called] Capitolinus. Dion. Hal. i. c. 74. This method, however com- 
mon, has deceived the most learned, as Perizonius has shewn in his Dis- 
sertationes Historicae, c. vii. p. 305, &c. ; among the rest, Augustus him- 
self, who, discovering this inscription on a statue, a. cornelivs m. f. 
cossvs cos. — spolia opima dedicavit, concluded Cossus dedicated those 
spoils during his consulship ; which were dedicated some years before it. 
See Livy, 1. iv. 20. and Perizonius, as above cited. 

After all, it must be owned, however this may clear up St. Luke's nar- 
ration, it sets him at a greater variance from Tertullian, who says, the 
enrolment was made per Sentium Saturninum: whereas, by this acr 
count, he had no hand in it. 2. Mr. Wetstein observes, that though it 
was usual to carry on a census through the provinces, yet we do not find 
Roman legates deputed into tributary kingdoms for that purpose ; and 
that such an innovation raised a rebellion among the Clitae, after the 
-death of their king, Tac. Annal. I. vi. c. 41. He supposes then (with 
Allix, De anno & mense natali, &c. p. 18), that the oath of fidelity to 
Augustus, at this time exacted of the Jews, Jos. Ant. xvii. 2. 4. which 
usually accompanied a census (see Plaut. Praef. in Pcenulo, ver. 55, & seq. 
and Trinummus, IV. 11. 30), is called a7roypa.q>ri; but leaves us in the 
dark why Cyrenius should now be governor of Syria. The whole pro- 
bably is a gloss added by some unskilful transcriber, as, I now find, Bp. 
Chandler thought, Vindication of the Doctrine of Christianity, vol. ii. 
p. 436. W. B. 

2: K'J- 



ST. LUKE, CHAPTER II. 191 

2. Kvprjvlo'S] F. Kuplvoo, as Jos. Ant. xviii. c. i. & Fasti Rom. Quirimts, 
and Tac. Annal. ii. 4. Erasmus, Beza, Jac. Gronovius, in Tac. — It was 
usual for the Greeks to give to Roman proper names the termination in 
tag, as Pupienus, TlouTrr'viog on Coins. Nautes, Nat/r»o£ in Dion. Halicarn. 
Coeles Vibenna, Ko/?uo£. Perizon. de Aug. orb. descript. § 30. 

7. (c In a manger," in the open air. See Horrei Dissertationem. Ka- 
rahu^a, supper-room, put for the whole house. See Exod. xv. 13. and 
iv. 24. where xaiaAypx is an inn or lodgmg-place. Weston. 

8. uypa.v7^ouvlsg~] The Vulgate vigilantes, which read therefore aypu—- 
wrAzg. Maldonat. — aypauAowlsj signifies vigilantes, as the Vulgate trans- 
lates: Hesych. "Ayoavhoi, ol Iv aypco vuxlsosuovlsg. 'Nvxlspsusiv, aypuTrvsiv. 

11. os ecflt 'Kpirflog Kucjoj] These words are very suspicious; perhaps 
they came hither from the margin. 'Ere^y is, hath been born. 

Markland. 
Ibid. The words Ivzsokzi Aa£& must not be joined with the word Kt/- 
pio$, but with that of £ts%Qi), and consequently after the words o-wlrjp and 
KupK>£. Pratje in the Bremish, Bibliotheque, vol. V. p. 971. 

Professor Schulz. 

13. ahovvlcov — xcti teyov\(ov,~] scil. a.Fyi7\(ov, implied in the preceding 
words arlpaliag oupavioo. Dr. Owen. 

14. ev v-fy'ufloig 0saT] Some read with a colon at b-fy'ufloig* Glory in the 
highest: because peace is made between God and Man. Dan.Heinsius. — 
Or, Glory to God on high and on earth Peace among men is the good 
will of God. Mosheim. — Or, since his good will is manifested towards 
men, i. e. Iv av$pa)7roig siSox/a at/rot) l<f\i. Jo. Alberti. — Leave out h before 
avbp(i)7Toss evdoxict, with the Vulgate. Erasmus, Ep. 802. and Edit, l, 2, 
3, Glory to God in the highest, peace on earth, good will to men. — Or 
perhaps thus: May the good will of God towards men be the occasion of- 
glory to him in heaven, and of peace upon earth. Markland. — Or, 
Glory be to God in heaven and on earth; there is the peace of good-will 
towards men. Bp. Pearce, Com. in loc. — The article ij, before iv avftpco- 
Toig, may be supposed to have been lost in the foregoing word eipv^vr). 3 Ev 
uvftpcoiroig for e\g «v9pa)Vou£ jj evCioxia, as Phil. ii. 13, and %<f\(o is understood, 
not eVli. Markland. 

Ibid. Beza takes the words iv avOgtoVo^ euSox/a to be an interpolation ; 
which has been refuted by Jac. Hase, Bibl. Brem. Fasc. V. p. 713. — ~ 

Alex, 



192 CONJECTURES ON THE NEW TESTAMENT. 

Alex. Moms reads svboxiug, wherein he has some old MSS. Hammond 
and Clerk on his side. St. Jerome read in the same manner, as may 
be seen from his twenty- seventh Letter to Eustachius, cap. IX. — Mori, 
in Scholiis Philolog. p. 124, reads svloxla, with an iota subseriptum in 
dativo: Deo in excelsis sit gloria, et in terra sit pax, quae oritur e gratia 
Dei erga homines, quam ostendit in nativitate filii sui. Prof'. Schulz. 

15. xa.) ol uvbptoiroi, ol zsot[xives] Though such apposition of two sub- 
stantives be not uncommon, yet here one of them, especially with the ar- 
ticle, seems quite sufficient. Hence then, in conformity with two MSS. 
and with the Vulgate, Syriac, and Coptic Versions, leave out the words 
xa\ ol avBpa)7roi, as a marginal gloss, inserted by way of contrast to ol 
SiyFeXoi, just preceding. Bp. Barrington, Dr. Owen. 

Ibid, to pjjxa — ysyovog] See Gen. 10. ex vers. Aquilse. So Koyog is 
often put for rl, as verbum in the same manner by the Latins. See Gro- 
novius upon Plautus, Curcul. I. iii. 56. and Scaliger on Plautus's Casin. V. 
iv. 17. Markland. 

Ibid. Barkey (Miscell. Groning. vol. II. p. 85) puts a comma after uv- 
&pco7roi, that the sense might be, et factum est ut angeli et homines ab eis 
discesserunt in ccelum, pastores dixerunt alii ad alios. Under the name 
of homines, he understands Enoch, Elias, Moses, who are said to have 
appeared with the Angels. Professor Schulz. 

10. trovel^psi rot pr^dla ravra, flrujx£aAAou<ra Iv rjj xapbiaj Connect Iv 
rj) xaphla. with <ruvel^pBi, Mary, understanding these things, Itept all in 
her heart, Dion. Hal. Antiq. Rom. I. p. 19, 06% el%ov to. Xsyopsva e-yju- 
SaXhsw, they could not comprehend what was said. Palairet. 

21. Ka* ors s7r^<r^ri(rav al 7]pi'gGu] Some would connect this with what 
precedes, and make avrj-yafoy, ver. 22, the leading verb to the whole: and 
when eight days ivere accomplished — and when his name was called 
Jesus-^-and when the days of purification were come. Otherwise xai 
before lx"hr$v\ seems redundant. — But xa) signifies and then, as Matt. ix. 7. 
Luke ii. 28, &c. Whitby. 

Ibid, xai lx7^fi?i\ Kai abounds, as ver. 15, xa.) ol avQpw7roi. 

Markland. 

22. row xahapio-\x(Z) a-JrcoV] Some read aurov, others aurijs, and most 
avraiv. But aorwu is never so used as to refer to the mother and the son. 
Read therefore xaftapKry.ou without either relative. Bengelius. 

Ibid. 



ST. LUKE, CHAPTER II. m 

Ibid. xolIo, rh v6[xov Maxritog] Connect this with what follows, placing 
a comma at auraiv. not the days of purification were fulfilled according 
to the law; but they brought him to Jerusalem according to the law. 

Eisner. 

29. Nov a7ro\6sis tov SouAo'v <roo] Will not the sense be improved by 
reading this verse with an interrogation? Bp. Barrington. — The form of 
the solemn blessing of the people by the priest is prescribed Numb.vi. 24. 
The Lord bless thee, and keep thee! The Lord make his face shine upon 
thee, and be gracious to thee! The Lord lift up his countenance upon 
thee, and give thee peace! Old Symeon may be thought here to allude 
to this custom. Nus> 'AIIOAY'EIS rou SouAo'v trou, AetriroloL, xaia to prj^a. 
o-ou, h EI'PH'NH; for so, perhaps, it should be distinguished. The sense 
is, Lord, dost thou now intend to dismiss thy servant in peace, ac- 
cording to thy promise ? See ver. 26. Hence, I suppose, this word is 
taken into our solemn benediction at the dismission of the congregation, 
The peace of God, which passeth all understanding, &c. Markland. 

Ibid, airokitsig for anoXvosig : which is very usual. I had noted that in 
the will of Lycon, in Diog. Laert. 1. v. p. 3.48, ed. Casaub. a7roAu<r»£ sig- 
nifies death, jaDa rrjv spjv aTroX'jariv. But I find this taken notice of in 
the Lexicons, and in Dr. Whitby, whom see. Markland. 

32. <fr(Ss s\g a.7roxaAuityiv !6va>v,] Or, <&d5g, s\g a.7roxa\wfyiv, edvwv, A light 
of the Gentiles, to the manifestation of the mercy of God. Or, perhaps, 
s\$ 'ANAKA'AY'PIN sBvtSv, to removing the vail from the Gentiles, 2 
Cor. iii. 15. Pricccus. — F. uyuXhla<riv, to the joy of the nations, NEDIl 
in the margin of the latter Syriac. Wet stein. — Observe the distinction 
between $(5$, light, and Sofa, an extraordinary glory, or glorious light: 
Ooj£ to the Gentiles; but Sofa to Israel. Acts vii. 55. xxii. 11. 2 Cor. 
iii. 7. Markland. 

Ibid. slg a7roxa?;'j\|/tv] Pricaeus, s)g a.vaxa7\.trtyiv : against whom see Al- 
berti in Periculo Critico, p. 12. Professor Schulz. 

35- oTTcog oiv a.7roxa2.u<pBwo-ivj This to be connected with the precedincr 
verse, the intermediate (xai erou §s auTijg t^v ^"J^r,v Iis^xtbIcli po/x<33a7a) 
being in a parenthesis, a mark that shall be spoken against — that the 
thoughts of many hearts may be opened. Stephens, Beza, Piscator, 
Markland, and the English Version. — Some editions connect it with 8<e- 
'heuo-ilcLi pojj.<paia Zirtag oiv — a sword shall pass through thy soul, that the 

c c thoughts 






194 CONJECTURES ON THE NEW TESTAMENT. 

thoughts of many hearts may be opened, without a parenthesis, and per- 
haps better. — ex before zsoTO^wv may well be left out, as in the Cambr. 
MS.; unless you suppose an ellipsis of the word zzopsuoixevoi. Dr. Owen. 

Ibid. " Yea a sword." See'Prov. xii. — xviii. po^alai, Aoyoj. Revilings 
and calumnies pierce the soul like swords. Weston. 

37. xW a >l "With a comma; not in a state of widowhood fourscore 
years, but a widow, fourscore years old. Grotius. 

38. KurpooG-iv h 'lspov(rcih7j[x] Perhaps Kurpuxnv 'ISPAJTA, redemption 
to Israel, as it is ch. iv. 21. Piscator, Zegerus, R.Simon, Markland. — 
Connect lv Isgoyo-aX^jx with ara<n, She spake of him to all in Jerusalem, 
who looked for redemption. Grotius. — MS. Vatican and Vulgate read 
Tot) 'la-payX, redemptionem Israel, which variation probably arose from 
the similitude of the contraction, irfh and jAtj/x. Wetstein, Pra?f. p. 3. 

47, 48. y JLf*i<flav\o fts T^oLvlsg — roug a.7rotcpi(rs(riv avrov. Ka) Iftovlsg aurov 
£%£Tr7>ayrpa\r~\ *lZ6v\sg is ol Ihovlsg, when they saw him, the article oj being- 
understood from the foregoing verse, which should be divided only by a 
comma from this verse ; for those who saw him might more probably be 
said ex7r2.uyrjvou, than his Parents. Markland. 

48. xou TXQog aurov ■»} \xf\Tf\p aurou e?7rs] An unusual position of the 
words. Perhaps 'etnr'e is out of its proper place; and it should be, xa\ ehre 
Tjspog avrov 73 pj' T, 3? auVou* Tsxvov. Markland. — So read Codd. Ephrem. 
Cantab. Reuchlin. and the Vulgate. Dr. Owen. 

Ibid. 6 vralrjp <rou xdyw] Mary is often called the mother of Jesus, and 
Joseph and Mary oj yov&g auYou, in a civil sense; but Joseph is never 
called his father directly: for though some copies (chiefly versions) have 
CT«7^g instead of 'Iaxn^ in this chapter, ver. 23, yet without doubt they 
are faulty; because in this place, when Mary says to Jesus, thy Father 
and I have sought thee sorrowing, he immediately gives her to under- 
stand that the title of his Father did not belong to Joseph; How is it 
that ye sought trie, &c. that is, It is strange ye should have taken all this 
pains in seeking me: for where of course should a Son be looked for but 
{lv roig too zsalphg) in his Father's House; meaning the Temple of God, 
where they found him. Hence the expression, the child and its mother, 
is found five times in the second chapter of Matthew, with the same view 
and accuracy; to shew that Joseph had no such relation to the child as a 
real Father hath to his own son. Hence likewise, after Mary had con- 
ceived 



ST. LUKE, CHAPTER II. 195 

ceived by the Holy Ghost, and there was now no room for Joseph's being 
thought the real Father of Jesus, then the Angel says, Be not afraid (do 
not scruple) to take unto thee Mary thy wife. Markland. 

49. h roig tou 7S(£lpo$ jm.ou] Not, as the English Version, about my 
Fathers business — but, in my Father's house. Thus, Esther vii. 9. 
LXX. ev roig 'Afxoiv, in Hamans house. Jos. contra Ap. lib. I. h roig rqp 
Aihg, in Jupiter s temple. See more instances in Wetstein, Dr. Owen. 

50. to prjpa, for to. pijixala, as ver. 51. Dr. Owen. 

52. ^aptli TsoLob. ®sa> xa) avQpaj7roig~] This seems to have been a common 
form of speech, as xxiv. 19. Suvalog Iv 'ipfcp xa) T^oyvo, and that which fol- 
lows, evavltov rou @eou, xa) TsravTog too Xaou. So in Josephus, Ant. Jud. 
VI. xi. 1. ogeoi/ yap tou Aaut^yjv vsapa rm Q$(S, xa) zsapa roig o^Xotg sd'ioxi- 
pnwla. Beza mentions a MS. in which r(hixia is placed first before tro<pla 
&c. Markland. — It is so placed in Cod. Cantab, and Cod. R. Stephani 
Octav. Dr. Owen. 



CHAPTER III. 

5, 6. ■ar7^7}pco^7io-£lai — TowreJvajSi^rslaj — social s\g b(iovg "hslag — xau o-tyelau 
zra<ra o-ap% &c] So, I believe, the place should be connected. The Fu- 
tures are put for Imperatives, zj^pco^rm, ran swasher (o, %<fl(o, after the 
manner of the Hebrews. So Matt. v. 48, and often, let every valley be 
filled up, and every mountain and hill leveled, &c. ; and then the Great 
King will make his entrance, and all flesh (Gentiles as well as Jews) shall 
see the salvation of God. Markland. 

J. rig wrifci^sv u;xiv Qvysiv] F. rig uTrobsi^ei, who WILL warn you to 
fee ? &c. Maldonat. 

11. "Two coats." Nymphodorus tells us, that Sesostris, willing to 
make his female subjects masculine, and his male effeminate, commanded 
the women to wear two coats, and the men one.- Scholium ad Sophocl. 
(Edip. Col. ver. 337. Weston. 

16. ev tatvcu^olIi ay up, xa) TsopX\ Dele ayiw, as Tertullian reads, and 
which, St. Augustine says, St. Luke did not add. Markland.-— The 
MSS. favour the common reading. Dr. Owen. 

CC2 19. xa) 



196 CONJECTURES ON THE NEW TESTAMENT. 

19. xa) zrsfi 7xra.vla)V wv e7roi7j(re T&ovrjpwv 6 'Upoo^yjg] These words are put 
in a parenthesis, and thus translated by Knatchbull: etiam pros (srep») 
omnibus quae fecerat malis Herodes. Professor Schulz. 

21. xou T/jitou (3a7fli(r(}ivlos~\ Perhaps, xa) too 'lyo-ov: the reason of which 
is, because 'IrjoroZg is one Jesus, any Jesus, which was a very common 
name among the Jews: but the Jesus, of whom this is the History, is 
'Irjo-oug, as may be observed in hundreds of places in these writers ; and I 
am of opinion, that, wherever the article is omitted, it has been owing to 
chance, or to the negligence of transcribers: except where this word 'Irjo-ovg 
begins a sentence, as ch. iv. 1. and elsewhere; the reason of which I do 
not know: or, where some descriptive epithet follows, which has the 
effect of the article, as 'lytrodg Xpjo-1o£, Tqo-otJs 6 Nafapouog, &c. But if any 
word whatever goes before 'Irjcrovg, it may be observed that the article is 
generally expressed, and, I believe, always was originally. For when one 
observes any thing proceed regularly for above six hundred times in the 
Gospels and Acts, and sees the reason of it ; if he finds the same thing 
fail in a few instances (under twenty) the same reason subsisting; he 
cannot but conclude that the failure is owing to some accident, not to the 
authors. In our language it makes no difference, because we do not use 
the article before proper names, nor the Latins; but in Greek it is often 
otherwise ; and I do not doubt but the Evangelists always shewed that 
reverence and respect to our Saviour as to call him 'Irjo-ovg, the Jesus : 
except in the two cases abovementioned, the former of which I do not 
understand, though I find it to be so ; the reason of the latter is obvious. 
It is remarkable that of those few omissions, six of them are after the 
word onrsxpiOy}, as Luke iv. 4. John viii. 14. xiii. 7. notwithstanding owre- 
xplfti} 6 Tqa-oug is used 18 times. — In John i. 46, evpr\xap.sv 'Ljo-ouv rov'uiov 
'Ia)<n)4> &c. a comma should be put after sup^xa^sv, and after 'Iijo-ouj/, 
which without the article signifies one Jesus; for Philip here speaks of 
him as of one of whom he knew little more than the name. But the His- 
torian, when he comes to speak of him, soon gives him his title, 6 'In<rov$, 
the Jesus, ver. 48 ; and, I believe, he did the same ver. 49 and 51, if the 
transcribers would have let him. So Luke v. 15, the man that was cured 
and learnt Jesus' s name only, thought he was no more than 'lyo-ovg, one 
Jesus. But, when the Evangelist speaks of him in his own person, he 
immediately becomes 6 'Itjo-ouj, the Jesus. Markland. 

23. fy 



ST. LUKE, CHAPTER III. 197 

23. rjV b *lt}(roZg wcrei srwv rpiaxovla aQ%6[xsvog, dov &c.]j Connect wv with 
what precedes : yv ap%opsvog cvv is for yipyzlo '• then i)p%elo *QN IrcHv 
rpiaxovla. for r^oy^slo r EINAI erwv rpiaxovla, he began to be about xxx 
years old complete. Seal, de emend, temp. p. 255. & Grotius. — But 
though we say ^px^° ^ y e * % v oLpx^l USV0 S wV * s n °t Greek. Just as in 
English: He began speaking, He began being, &c. but not, He was 
beginning speaking, He was beginning being; but He began to be. 
2. Whatever construction the Greek will bear, it is not agreeable to sense, 
in any language, to say, Jesus began to be about thirty years old ; it is 
being precise and indeterminate at the same time. Connect then wv with 
vibg 'Icoo-rjtp, and after a^'^svog understand ri\g hiaxoviag, as Acts i. 22. x. 
37. He was about thirty years old, when he began the ministry. Lan- 
gius, De annis Christi. — Is. Casaub. in torn. V. of his Adversaria in Bibl. 
Bodl. would read tjv — 'EPXO'MENOS, was about thirty years of age 
when he came on his mission, being, &c. — Dr. Wells, in his Harmony, 
contends that none of the primitive writers understood ap%opsvog to denote 
the beginning of Christ's ministry, but his beginning to be about 30 years 
of age. — On the other hand, Langius says that Justin Martyr, Origen, 
and Euthymius, refer it to the beginning of his ministry. — Dr. Wells 
cites Eusebius, Eccl. Hist. i. 10, for his sense of the word: 'Ii}<rovg b 
"X-piolog rov ©sou, ap%6psvog coVs» srwv rpiaxovla swt rov 'Iwavvov $air\io~p.a 
■urapayivslai, where ap%6[j~evog, he says, must refer to erwv rpiaxovla, be- 
cause here is not (as Luke iii. 23) any other Verb or Participle to which 
it can be referred. Harmony, p. 69. — But nothing is more common 
than for gov to be understood : Jesus the anointed of God [being, or] of 
about thirty years of age, comes to the baptism of John. See of this 
construction 1 Tim. v. Q. For want of digesting it, the learned Author 
departs from all our best Chronologers, and, by placing the baptism 
and the 30th year of Christ's age in nearly the 15th of Tiberius, is 
forced, by his own confession, to compute the vulgar year of Christ only 
two years instead of four years earlier than the true, sect. 35, which pre- 
ceded the death of Herod, somewhat before the Passover of A. D. 4. 
Jul. Per. 4710. The 15th of Tiberius is generally now supposed to be 
the time when John began the ministry of the Gospel, before the baptism 
of Christ. See on John, ch. vi. 4. 

Ibid. 



198 CONJECTURES ON THE NEW TESTAMENT. 

Ibid, wv (cog evo[xt§slo) ulog 'Icotr^ip] Read, perhaps, cov (cog svo[xi^elo ulog 
'lcoo-ri<p), too 'Hxt, being fas reputed indeed the son of Joseph) a de- 
scendant, i. e. grandson of Eli; as Gen. xxix. 5. 2 Sam. xix. 24. By 
which construction the supposed father is not concerned in the genealogy. 
Frid. Spanheim, Ger. Jo. Vossius, de Geneal. Christi. Kidder, Dem. 
Part II. c. 14. 

Ibid. Thus make the interpunctuation, Ka« aurog fy b 'lyo-oog, coos) ercov 
rpidxovla, dp^6[X£Vog cov, cog evofxigilo, ulog 'Icoo-ycp rov 'H?u. Ac ipse Jesus 
annorum circiter 30 fuit cum ex lege (aut ut receptum lege) esse coepit 
filius Josephi. Heinsius, Exercit. p. 147- Van Til. de Anno et Die Nati 
Christi, Part I. cap. 4. § 7- p. 70. puts the words wars) srcov rpiaxovla in 
a parenthesis: And this was Jesus, over whom the heaven was opened, — 
that Jesus, 8$c. Or one may divide thus the words : Kat aurog r t v b 'Ir t croug 
cocrs) ercov rpiaxovla, dpyo\xzvog cov, cog lvoy.i§slo. Tiog 'Icoo-^cp, &c. Et ipse 
Jesus erat circiter 30 annorum, quum inciperet, uti lege seu more consti- 
tutum erat. Filius Josephi, 8$c. Professor Schulz. 

Ibid. This verse has greater dependence on the foregoing than is com- 
monly apprehended. Leaving out 6 'Itjcroug, as a marginal insertion, and 
was), as inaccurate and superfluous, I would read thus: Kai aurog y\v dp- 
yo^xsvog slvou ercov rpidxovla, cov, cog svo[j.i£slo, ulog ^lcoarjcp, &c. And he was 
then, viz. at his baptism, just entered into the thirtieth year of his age, 
being in reality (as declared ver. 22) the son of God, but, cog evo(x!gilo, in 
human estimation, and in the eye of the law, the son of Joseph. 

Dr. Owen. 



CHAPTER IV. 



2. xtf.loug rsaro-aoaHovla] This usually begins the second verse, and is 
connected with ?zsiprx.§6u.svog: but the tempter did not come till Jesus was 
hungry after xl days, as in Matt. iv. 3. Therefore it should be joined 
with 7)'ys1o, he was led to be in the wilderness for forty days. See xx. 9. 
Apoc. xx. 2. Bengelius, Gnomon. — Beza would supply from Mark i. 13, 
[*a» r]v ev rf t eprj[xa>] reo-crapdxovla ypsQag. — But it may be so. understood, 
without such addition. 

5. eftei^ev 



ST. LUKE, CHAPTER IV. 199 

5, eSsjfsv — su <flirpy xpovou] It is impossible he should shew Christ the 
kingdoms of the earth in a moment, nor was it to the writer's purpose to 
point out in how short a time he shewed them; but the velocity with 
which he carried him. Placing a comma at o\xov[xivrig, h <fh?\xri xpovov 
will be connected with amyaywv. Piscator. — Other's say, this was all a 
visionary representation: if so, the other pointing may stand. — In a 
literal sense all is right, if we understand 7sa.o-ag Tag fia.<ri7.sla.g Tijg oixou- 
jutitrt??. not of all the kingdoms of the world at large, but of all the king- 
doms of the Jewish world, or Canaan. For Moses saw them all, in a 
moment of time, from mount Ts'eho. Deut. xxxiv. 1 — 3. Dr. Owen. 

Ibid. Kahler, Satura duplex, p. 25, puts the words hv (flifpy xqovw, either 
after opog u^tCov or after avotyaycov. Professor Schulz. 

16. sjct^Os xdla to suo^og auTa>,] Distinguish, eurip^s, xdla. to slw&og 
auT'Z h tv ■jj.asoa (raGGaTtov; he went into the synagogue, as he ivas wont 
on the sabbath-day to do. Theophylact, Bengelius. 

Ibid. Iv T-fj r\^.ipa T&y o-aGGaTcovJ Read tou o~a€Sdlwv, indeclinable, to 
denote the sabbath-day ; o-o&Gaia denoting the days of the week. 

Jos. Scali<(er, and Masius. 

18. ou svsxsv *XP l(T ^ P* suaiysAi'<ra<r9aj] Connect it rather with what fol- 
lows, more agreeably to the Hebrew, Isai. lxi. 1, The spirit of the Lord 
is upon me : because he hath anointed me to preach the Gospel to the 
poor, he hath sent me to heal, &c. Vitringa, on Isaiah lxi. 1. — I cannot 
forbear thinking that there is an ellipsis of ts-otsTt* or rnoifiv touto before ou 
evexsv for 06 evexsv does not signify because, oti : but, for the sake of 
which. Thus : The Spirit of the Lord is upon me, to do that for ivhich 
he hath sent me, Tzlar^oig evafyeXto-ao-Qai, &c. which last was one of the 
marks of the Messiah, referred to by our Saviour, Matt. xi. 5, when John 
sent to him to enquire who he was. Markland. 

19. dbrofflslAai Ts^pavo-^ivoog ev a<pi<r=r~\ This clause is redundant here 
and in the LXX. Isaiah lxi. 1. as Erasmus observes. Some one observed 
that the preceding words, Tvfy'Ao'ig avaJcAe-^iv, ill agreed with the Hebrew, 
and to illustrate them wrote in the margin another passage from the same 
Prophet, ch. lviii. 6, where it is 'carotfleWs Tedpavo-^evoug ev a<$e<rsi, from 
whence it got into the text; only cwroVJeAXe being changed into cbroa-lsi- 
"Xa.1. — He might have added a more apposite passage from ch. xlii. 7, 
avol^ai o<jt>9aAjw,oit£ tvQawv, e^ayayslv ix heo-fjuov 3s8sjx=vou£. It is certain 

Ambrose 



200 CONJECTURES ON THE NEW TESTAMENT. 

Ambrose leaves out the passage, as doea Eusebius in libris onrobsigecog, 
though he cites the verse five or six times. Beza, Drusius, Par. Sacr. 

2,5. a>? iysvslo Xiju-o^] F. wtfls iyivslo, &c. so that there was a great 
famine, &c. for the famine was the effect of the want of rain. 

Bp. Pearce, Com. in loc. 
■ 26*. el pq for aAAa; and so ver. 27, and Matt. xii. 4. On the contrary, 
aXka for s\ [tri, Matt. xx. 23. So nisi for sed often in Cicero. Markland. 

30. hie"hha>v Zia. ju,eVou aurwv, £7rops6slo. Kai] This verse, with a comma 
only between, should be connected with the following. Aia seems to be 
put for ex, as gWopeuoju-svou ha er]o/xa]o£, Matt. iv. 4. — This in Acts xvii. 33. 
is e^xOev ex ^icroo aurwv, the very same that is meant here. It does not 
appear that there was any thing miraculous in this ; and so Tertullian 
thought, adv. Marcion. 1. iv. c. 8. p. 41 8. Markland. 

36*. Tig 7.oyog ourog, on ev i£ou<ria &c.J What word is this? For 
with authority — A common mistake of our Version ; for, What is this 
that with authority, &c. So ver. 41, AaAeTv on yheurav rov XgierJoi/ shut, to 
say that they knew him to be the Christ. See Luke i. 45. Markland. 

41. ovx si'a aura Ku\eiv or* rfizuruv &c] And would not suffer them 
to say that they knew him to be Christ. Dr. Owen. 



CHAPTER V. 



4. '&$ $s e7rai)<rdlo AaAa>i/] So Xenophon, Cyrop. lib. i. p. 21. Ai^aiv 
ssrausla*; where the participle is elegantly put for the infinitive. See also 
Matt. xi. l. Lukevii. 45- Acts v. 42, &c. Dr. Owen. 

13. 0£Aa>, xaGapiVQTjh] This seems to be as strong an instance of the 
sublime as that more noted one in Genesis, Let there be light ; and 
there was light. It has been taken notice of by others. See Mark i. 
41. and the note in Matt. viii. 3. Markland. 

14. aurog zjaqrjfyeiT^ev — aAAa — Bsl^ov, x. r. A.] A transition, as in this 
text, from the indirect or narrative to the direct or positive style, is 
frequent in the best authors. See Xenoph. Cyrop. lib. i. p. 44, "£L<f\e bpav 
&c. The like occurs Acts i. 4. xvii. 3. xxiii. 22. Dr. Owen. 

16, 17. 



ST. LUKE, CHAPTER V. 201 

16, IJ. Read (Autos 8s ■jjv uTrayiopmv — xa) 'IepoucaX^ja - ) in a paren 
thesis, that the connexion may run thus from ver. 15. Multitudes came 
together to hear, and to be healed by him of their infirmities — and the 
power of the Lord was present to heal them. The like construction, 
Rom. v. 12. D. Heinsius. 

22. Ti ^jaAoy/^scOs h raig xafiloug vfiaiv ;] What reason ye in your 
hearts? He knew what they reasoned; and therefore could not put the 
question to them in this form. There is a word wanting ; which the 
Cambridge MS. supplies, by reading, conformably to St. Matthew ix. 4. 
h roCig xapllaig b^wv nONHPA'; but I would rather read with St. Mark 
ii. 8. Tt TATTA §jaAoy/£e<j-0s, &c. Why reason ye these things in your 
hearts ? Dr. Owen. 

24. (sl-7T£ rio z3-apaA£Xufx.£j/«> , )J The construction requires this should not 
be in a parenthesis, as the editions generally have it. That ye may know, 
he then said to the sick, &c. Piscator, Bengelius. 

26. soafluffig eha&sv — xa) eVA^o-Syja-ai/ (po£o<j,~\ One of these is a gloss on 
the other. Dr. Mangey.— The ideas are very different : they were struck 
, with wonder — and full of reverence at the divine power. Grotius. 

29. TsAeoi/wj/ ctoAu£, xou aXK<ov\ Perhaps aAAcov arose from a 
contraction of apaflio^wv, as it is in the next verse, and Matt. ix. 10. 

Dr. Mangey. 
For ak'hwv a MS. of good note, viz. Cardinal PerronVs, reads a/xagJa>Aa>i/. 

Dr. Owen. 

30. syofyugov o\ T^a^alsHg aurwv xa) 0! ^agjeraTo*] Perhaps it should be 
o\ Ypapixalsig KAT' outwv. Beza. — We cannot indeed say syofyvgov aiirdSv: 
but Ygapy-oQelg aorwv is the Scribes of that place. So aorobg, ver. 17. 
Matt. xi. 1. xii. Q. Luke iv. 15. Grotius. — If with three MSS. tog-ether 
with the Vulgate, Syriac, and Coptic Versions, we leave out aormv, the 
text will be less ambiguous, and more conformable to that of the other 
Evangelists. Dr. Owen. — Those of them who were Scribes, and the 
Pharisees; i. e. s| uurwv, as John viii. 7. avapafiltfog u[x<Su, Xenophon, 
\A.7ro^7]fA.. III. p. 775. D. robg ypatpsig aurwv. Lucian. Necyomant. p. 334. 
Num. xi. 6". Markland. 

32. aXAa apx§5eoAou£ s\g [xslavoiuv.^ To qualify the sense, a comma 
should be placed after a^x.aflco'hovg, as well as after Swaiovg. See Matt. ix. 
13. Dr. Owen. 

d D S3- Ol 



202 CONJECTURES ON THE NEW TESTAMENT. 

33. 01 8s] But others. This answers to ver. 30. The Scribes and 
Pharisees wondered that he ate with Publicans and Sinners; but others 
(John's disciples) wondered at him for eating at all, viz. at the times 
when they fasted. Markland. 

35- 'EAsu<rov?a* 8= r^kpan, KAI orav UTragQyj onr awrtov 6 pujx<p j'o$' rori] 
hou should be placed before rare, The days shall come, when the bride- 
groom shall be taken away, and then they shall fast, as in Matt. ix. 15. 
Mark ii. 20. Piscator, Markland, on Lysias xxxvi. p. 607. — Or, placing 
a comma at xou, it will, without transposition, be connected with tots. 
Hombergius. — But the Vulgate renders as if it was oVav xa): The days 
shall come when even the bridegroom shall be taken away: then they 
shall fast. 

36*. For the explanation of this verse, see Mark i. 21. 

Ibid. oJ (roy.cpcovs'i eVi'§A7]p,a to oltto xouvou] I believe to sV^A^a, to &c. 
had been better Greek, as ch. vi. 41, to xap<po$, to &c. and t^v boxov, t^> 
&c. But the word eV^ATjjtxa is wanting in so many copies, and so unne- 
cessary, that it seems to be an eVj£tojpx. The nominative case to o-%t$-i 
I take to be av^pcoxog, to be fetched out of oufisig, which is avbpmTos ov t 
as nemo in Latin is often homo non. If to xolivov be the nominative case, 
then after cp^st is to be understood to isaXtxxov. Markland. 

37, 39. Ka< wh)s] Rather, Kou- Ovfc) s &c. See on Matt. xi. 6. 

Markland. 

39. tutiwv Tsakaiov, eubscog &sAe» vioi/'~] A regular Iambic. Markland*. 

Ibid. After "hzyzi yao supply exa<f\og. But this verse is wanting in the 
Cambridge MS. and Latin Copies ; nor are there any traces of it in the 
other Gospels. Dr. Owen. 



CHAPTER VI 

I . h o~a.6Sa.Tui SsulepoTrporra)] Several Authors strenuously assert, that 
the o-aSSctlov Seul-poirpcolov was the first sabbath, ai-o t% Ssuleqag tou 
Hao-^a, after the second day of the Passover: see Lev. xxiii. 15, l6\ 
Others imagine, that it was the second of the three prime sabbaths, 
viz. the sabbath after Pentecost. I rather incline to the former opinion : 
but the Reader is left to his own judgement. Dr. Owen. 

Ibid. 



"ST. LUKE, CHAPTER VI. 203 

Ibid, -^(o^ovlsg tou$ %ep<r'i.~] These words, though omitted by the other 
Evangelists, are very emphatical. For the chief strength of the Pharisees' 
objection seems to lie in them. The Disciples were allowed by the Law 
{Deut. xxiii. 25) to pluck the ears of corn — but whether on the sabbath- 
day was a disputed point among the Jewish Doctors. They all however 
agreed that no servile work could be done on that day. And in the list of 
servile works, the Misna, Tit. Shabbath, cap. vii. § 2. expressly mentions 
threshing, winnowing, and cleaning corn; under which this act of rubbing 
it in their hands might be thought to be comprehended. Dr. Owen. 

9. 'ETrsocolrjfTa) fyxaj tj*] Or 'Earepo^r^rm u[xa.g' T(; What is it lawful? 
Or, T/ s^zcflt for zzorspov, as some MSS. and Matt. xxi. 31, rig lx rwv Suo. 

Beza, Grotius. 

1 1 . ejrXr^o-Qvjfl-ai' avolag] Perhaps ANIAS, were filled with grief. 

J. Bois. 

12. h ryj TspoasD-^ rou (deov, in prayer to God.^\ Prayer to God is 
Tspovsuyri z&Qog rov ®aoV Rom. XV. 30. Acts xii. 5. tj Mr](rig 75 zspog rov ®sov' 
Rom. x. 1. See Dr. Whitby here, who renders it, or, in a house of prayer 
of God. Markland. 

14. (%i[X(ova., &c.)] This parenthesis is unnecessary, which Beza and 
many editions place from this verse to the end of ver. l6\ making the 
construction xu\ hx"he%ap.svog — xa) xaia&ag — s(flT r — After lx"ks^ay.evog sup- 
ply r\v, he chose twelve. Vulgate, Erasmus, Bengelius. 

17. etflrj hri tottou ctsSjvou] Which he might do very consistently with 
Matthew's account, ch. v. 1. if xaOto-avlog there be translated while he 
tarried, and aoroZ there; both which significations are frequent in these 
writings. Two sorts of persons are here mentioned ; those who came to 
hear him, which probably included those who came from the coasts of 
Tyre and Sidon, and who were heathens, and came out of curiosity; and 
those who came to be healed of their diseases. Markland. 

18. Kai 01 o^kouftsvoi v7to ■nrvsuy.arcoy axahaflcoV xai e()spa7revovlo.'J The 
Vulgate, Et qui vexabantur, curabantur, making the verse begin a sen- 
tence, and the latter xai redundant: as Lev. vii. 16. D. Heinsius. — Ac- 
cordingly, some MSS, leave out xa\. 

20. Maxaojot 61 crJco^or] Commentators are divided in their opinions, 
whether what is here related by St. Luke was intended for what is com- 
monly called The Sermon on the Mount, related by St. Matthew in the 

d d 2 fifth, 



204 CONJECTURES ON THE NEW TESTAMENT. 

fifth, sixth, and seventh chapters of his Gospel. If it be the same Dis- 
course, it is much shortened by St. Luke, who relates the two first 
Beatitudes (omitting the greatest part of the rest) in the literal sense; 
whereas St. Matthew relates them in the metaphorical. Both might be 
spoken by our Saviour, and at the same time; but one Evangelist might 
choose to mention one part, and the other another; as is done in an hun- 
dred other places, where different circumstances of the same thing are re- 
lated or omitted. It is to be remembered, that this is spoken to Jesus's 
disciples (ver. 20) as such: in which view, though it is impossible for us 
now to know how the parts were connected by our Saviour when he 
spoke it, yet it may be supposed to have been something like this : 

Happy are ye, though ye be very -poor: Luke. 

especially those who are poor in spirit : Matthew. 

Happy are ye, though ye be hungry now : Luke. 

especially those who hunger and thirst after righteousness. Matthew. 
The reasons given are the same in each Evangelist. Now, allowing that 
both St. Matthew and St. Luke were under the direction of the Holy 
Ghost in writing their Gospels, as mankind have with good reason 
hitherto believed, it does not seem credible, or possible, from the nature 
of language, that ol ■uflui-^oi should of itself be put for ol vfiw^oi rS z&veu- 
fxcQi, or that ol nrsivwvleg should signify ol meivaivlsg xa) oiyaivleg ryv Sj- 
xouo<ruvr)v : but it is very credible and possible that our Saviour might 
speak both, ol tflco^o\ and ol z^lco^o) no ro-vsujxoflr oi zsswwvlsg, and of 
isetvdSvlsg xa) foflty&fleg t^v Ztxavo(ruvr\v and that St. Luke might relate one 
of them, and St. Matthew the other. So Matt. v. 42, in this Sermon at 
the Mount: To) alrovvli as Si'Sou* xa) rov Sitovla. a-ro aroo havstaraa-^ai jxiq 
a.7ro<flQoi.<pjjg. In Luke below, ver. 30, supposed to be the same Sermon: 

Mil 6$ rat airouvli as, oioou xai ouro too atpovlog rot &a, u.r) ct.Tra.iTsi. 
The latter parts of the verses in each Evangelist are quite different in 
sense; but without doubt were both spoken by our Saviour, whether at 
the same time and place, perhaps we shall never know for certain; and 
perhaps it is of no consequence whether we do or not. Nevertheless, 
the distinction is carefully to be observed, lest we assign the same 
meanings to words which are quite different, and which cannot and never 
were designed to express the same sense. Compare Matt, xxiii. 27, with 
Luke xi. 44. and see the note on Luke xvii. 6. Markland. 

23. xala. 



ST. LUKE, CHAPTER VI, 205 

23. xala raura yap sttoIoov] «a)a r&ula, For in the same manner did 
their fathers, &c. And so read 2 6. xvii. 30. 

Beza, Isaac Casaubon, Schmidius. 

24. oua) opv to% ro-Xouff-io^-] What is contained in this and the two 
following verses may be supposed to be spoken to persons absent: as, 
Woe unto thee, Chorazin; woe unto thee, Bethsaida: and so to Jeru- 
salem, Luke xiii. 34. After which, he returns again (ver. 27) to his Dis- 
ciples, aXk' up "kkyaa roig axowuo-iv, &c. where again Luke omits what 
gave occasion to the following precept, and retains only the precept, Love 
your enemies, &c. for, as St. Luke pens his Gospel for the use of the 
Gentiles chiefly, he frequently passes over what concerns the Jews, and 
often gives the summary of Jesus's doctrine, without mentioning the Law 
of Moses, though perhaps at the same time Jesus's doctrine was founded 
upon, or had some relation to, the Law of Moses. Markland. 

24 — 26. IlXrjv oval ii^juv, &c] These verses, which some Annotators 
suppose to be out of place, are the most apposite that can be conceived. 
The four woes contained in them stand in contrast to the four preceding 
blessings, and thereby recommend those blessings with redoubled force. 

Dr. Owen. 

30. UavD Ss rc5 aWoovll as, 8/Soy] Give to every one (rsavW) that 
asketh of thee. As great inconveniences seem to follow from this ver- 
sion, it seems to follow that vsav\\ would be better translated to any man 
(as it frequently signifies); that is, to a man of any nation or sect, whe- 
ther he be Jew, Samaritan, or Heathen; which division at that time 
comprehended all mankind; and Jesus himself gave instances of his cha- 
rity (though silver and gold he had none) to each of the Three. The 
reason why he said rsavW, to any man, may be seen in the Old Law, 
Deut. xv. 7 — 12. where a Jew's charity is limited to Jews only; but that 
of Jesus was to all mankind, though even the Apostles themselves did 
not understand this for several years. St. Matthew's rep airouvli as, §i$ou, 
comes to the same thing as Luke's nravl), &c. Markland. 

Ibid, xou ot7ro rou alpovlog to. vol, jim^ dbra/rgj.] and of him that taketh 

away thy goods, ask them not again. If this be so, all laws which are 

made against thieves seem to be unchristian. This difficulty too arises 

from not attending to the signification of the words, cbro too alpovlog is, 

from him who takeih or reeeiveth: not forcibly; of which sense of the 

word 



306 CONJECTURES ON THE NEW TESTAMENT. 

word olIqo) see Luke ix, 3. Matt. xx. 4. x. 38. Ka.[xgdveiv tov <fia.vplv\ and 
so elsewhei-e. Then ra <ra, thy things, means thy charity, that which 
thou hast given him, that which was thy property before thou gavest it 
to him; and, after it is given, it is not to be demanded again at any time, 
neither in specie, nor in an equivalent, because then it would not be a 
.gift or charity, but a loan. The sense of the whole verse may be thus 
paraphrased: "Give to any kind of man who asketh of thee, Jew, Sama- 
ritan, or Heathen, provided thou art able, and that thou thinkest him a 
proper object of thy charity: and when he hath received thy gift or cha- 
rity, do not demand it again of him." Markland. 

Ibid, alpovlog to. <ra, jxt) a7rarrei.] This passage might be translated, 
perhaps with more propriety, instead of " of him that taketh away thy 
goods," "of him that receiveth thy goods, ask them not again," as in 
Matt. xx. 14- T Agov to (Toy, xou urraye, "Take (or receive) that thine is, 
and go thy way." Weston.. 

35. p.r$ev aw£'K7ri^ov\sg' Read in the Masculine Accusative, ju/q&s'i/a 
a7rstor»£ov)s£, leaving no one to despair, Matt. v. 42. Grotius, hud. de 
Dieu, Knatchbull, Bp. Pearce.—l once read ^h EIIEAniZONTES, 
hop in g for nothing again, as that word is used in Arrian. Exped. i. 19. 
Luc. Timon, &c. But I now retain ajre7*.7rlgov}eg, in no wise despairing, 
which is the only signification of the word, as far as I can find. Eisner. — 
The Preposition is often joined to the Verb, a Substantive being under- 
stood; sometimes expressed: /xtjSIv a7rs7^7rt£ovlsg, scil. kK7ri^ov\eg car olvtcSv. 
Thus <x7ro7^a&sii/ is "hafeeiv- caro Tivog, Jos. Ant. 1. xi. c. 6. § 2. xa) tovtwv 
AX1EAABON E7n pjyas sf, Ts]pax6<riai tov apifyxov ovcrai, of these odours 
they partook for six months. Athenseus, lib. xiv. p. 649. ed. Casaub. 
ypcoviai r<£> awsarblsiv, ai/ii too, ebro Twog eo-Qletv. Theophrastus, rssp\ 'Axai- 
fiag, has k-Kcuiiiv for aWfiv airo Tivog, ab aliquo petere. This interpretation 
is confirmed from the words in ver. 34, nrap' wv starve airohaSfiv, if ye 
lend to. those of whom ye hope to receive again. Krebsius, Obs. in h. 1. 

38. " Bosom ;" into your lap. There is a word on purpose to express 
this bosom or lap in the Greek language, called fyipa), which Timaeus ex- 
plains to be %il(i)T/sg <xva.xsxo)^ait.jxiv(u, corrected by Ruhnkenius amxexo'K- 
7ra)[j.ivoi. See Timaei Lex. XflaJv avoi.xixoh.Trai\x=vog was, in the words of 
Livy, xxi. 18, "Sinus ex toga factus." The Arabians, says Herodotus, 
$e>pag !)7refa<ryJm tcrav. p. 406*. See Eustath. ad I. ver. 148. OS. Weston. 

40. xa- 






ST. LUKE, CHAPTER VI. 207 

40. xalrjflicr^svog Ss zscLg strlat tog] F. zsaig liN wg, Si SIT sicut. Vul- 
gate and Syriac, Beza. — The construction is, TsSLg 8s xttlrip7ior[uivos {<ov), 
e<flou cog 6 Ztiaa-xoChog auToo. But every one that is perfect, or rightly 
disposed, will be as his master; i. e. will be ready to undergo what his- 
master underwent before him. Dr. Owen. 

49. to p%(xa — jxsya.] 'H sr7aJ<n£ — jksyatoj, Matt. vii. 27. What that 
is, perhaps Philo the Jew may explain, De Ebrietat. p. 38 1. ed. Mangey, 
^.kyoi. nfl(vij.a Tsiirlautriv, cog [xrixsri avacfir^von ftuvourQm, Magna cecidere ibi 
casu. Lucretius, I. 742. Markland. 



CHAPTER VII. 

3. Zttws s^wu hiao-wa-jj] In Matt. viii. 8. it is evident the centurion did 
not desire Jesus should come under his roof, but that he would cure his 
servant by commanding him, where he was, to be well. — 'EaOoSv as from 
the centurion is contradicted by the whole narration, and probably did 
not come from St. Luke; accordingly I find it omitted in two MSS. Be- 
sides, if k^Qwv be retained, for tpwl&v we must read Ipaolwvlag, to agree 
with zrpea-Gulepovs' but ItAcov might very properly come after u> in the fourth 
verse; and it looks as if it had been so originally, because Jesus ivas 
going with them (ver. 6), when the centurion sent to him not to come to 
his house: so that it will read very naturally, on a{~i6g etfliv w (IaOcoj/) 
■sraps^si TouTo. Markland. 

4. oi^tog e<fli (o z^aps^st rouro : ~\ Some MSS. read zscnpk^z\g, others Tcao- 
etfrl, in the second person, as Mr. Toup, on Suidas, Par. I. p. 42, conjec- 
tured it should be read, and as Bengelius reads. But it may be zsaps^si- 
without any change, the second person of the Attic Future Tense for 
zsapi^-t], as Mr. Markland observes in Quaestio Grammatica, subjoined to 
the Supplices Mulieres, 4to, p. 28 1. and see Maittaire, Dial. Attic, p. 63. — 
Grotius reads 7saps%si, by a change in the person, as Mark vii. 11, 12, 32. 
vi. 9- 

5. aurog] With a capital, for emphasis sake: he himself, i.e. alone, 
and at his own. expence, hath built us a synagogue. Clarke, Paraphrase. — 
The article shews that there was but one synagogue then. Markland.. 

10. ao-Qe- 



208 CONJECTURES ON THE NEW TESTAMENT. 

10. ao-Qevoui/la] In strictness it should have been a.<rbevi)<ravla, the slave 
who had been ill: but this is spoken according to the then apprehension 
of the messengers who left him ill. So Mark v. 15. rov ^ou^avi^evov, 
after he had been cured ; and below, in this chapter, ver. 15. vexpog. 

Markland. 
11* ev no s^ijg] Not rjj, as some read; so ev rtp xuQs^rjg, ch. viii. 1. 

Bengelius, in Gnom, 

Ibid, Ixoc.vol,'] Better left out. It is wanting in three of the principal 

'Greek MSS. and in the Vulgate, Syriac, Coptic, and Armenian Versions. 

Dr. Owen. 

12. [xavoysvrn; rrj jXTppi] An Hebrew genitive case, as the Scholiast of 
Homer often noteth. Markland. 

Ibid, xou olutv} xw a 'l ^ mav seem, that, in apposition with jtojlpj, the 
construction should be, xou avrj] xypu ■ But see the close of the note on 
Luke i. 55. Several MSS. and Editions read xou aiirri yv xvp a m a paren- 
thesis. Dr. Owen. 

Ibid, avrri] aolrj, Stephens, Beza, and the Edition of Geneva. Thus 
it relates to ppf). Professor Schulz. 

13. Kopiog] I rather think St. Luke wrote 'lyo-aug, which is the reading 
of the Cambridge and another MS. as also of several antient Versions. 

Dr. Owen. 

16. xou or* sksc-xe^oHo &c] Distinguish xou- "On &c. that this may 
be another speech of the people. Markland, Dr. Owen. 

19, 20. %v el 6 eg%6[XiVog, rj x aXAov nrpoa-hoxw^ev ;] John knew this was 
the Messiah, and gives testimony of it, if we read affirmatively, Thou art 
he that should come. — Can we then look for another? num igitur alium 
exspectamus? meaning that we are not to expect another. Su el ep^o^evog. 
° N H ak'Kov vrpocro'oxaJixsv, Limborch, Theol. Christ. 1. iii. c. 11. 14. — In 
which sense it should be TI aKKov &c. why should we look for another? 

21. {ev aurf — ftheirew) should be in a parenthesis. eQepa.7rev<re is, he 
]iad cured, and l^aptaSa, had given. Markland. 

24. T* !|-£?ajXoQoOe e\g rr^u ep^ov &ea<rao-0aj ;] Or, connect &fa<ra<r0ai 
with what follows, as some Latin copies: for what went ye out into the 
wilderness? To see a reed shaken, &c. Erasmus, Beza. 

27. (OuroV l(f\i &c.) in a parenthesis, because a proof of ver. 26*. follows 
in ver. 28. Markland. 

28. [xelgayv 



ST. LUKE, CHAPTER VII. 209 

28. /xs/^cov auTou kcfli] i. e. of greater consequence, or has greater pri- 
vileges than ever John had: for he, like Moses, never entered into the 
Promised Land, or the state of Christianity: he only pre] oared others 
for it. See Dr. Whitby on Matt. xi. 11. Markland. 

30. OI SI Oasio-aloj] This verse should not begin after a full point, as 
in many editions and our English version ,• but is a continuation of the 
words of Christ, describing the different reception which John's preaching 
met with before he was cast into prison. The common people followed 
him ; but the purer Pharisees and wiser lawyers rejected him. 

Grotius, Clarke, Markland. 

31. sItte os b Kuptos] Dele, with the MSS. Markland. 

32. 'HuXy'.rafisv ujxiv, xa) oux wp^r i (rot(T^s'~\ There is a remarkable in- 
stance of this sort of Eastern instruction, by similitude, in the first book 
of Herodotus, in Cyrus's answer to the ambassadors from Sardis; where 
Cyrus compares the Ionians to the fish that would not dance when they 
were piped to, stts) oux e/ateo a.u7<Jovlog njos^sje exSntlvsiv op-^zr^xsvai. Clio, p. 
58. ed. Gronov. Weston. 

Ibid. "We have piped." See Hesiod. Scutum Here. ver. 281. Pollux, 
lib. iv. cap. 81. Weston. 

37. ywri Iv Tj) ctoXsj] These words seem to shew that this woman wag 
not Mary the sister of Lazarus, who was of Bethany, John xi. 1. and 
could not be called yuvr\ e) rf t tt&Xs», if she could rjrig fy utxaflcoKog, which 
is much to be doubted. Markland. 

Ibid, •jjtjs fy a.p.af!a)hog~j 1 should translate yv, had been. But Clem. 
Alex. II. 8. on it, says otherwise. Markland. 

44. utiayo hri rovg tttiag [xou oyx s$atxugj Better perhaps e\g rovg rsohag, 
ad pedes, viz. lavandos. So c. ix. 3, e\g mp o^ov, ad viam, conficiendam : 
ibid. 13, elg tw "KaLov, ad populum, paseendum. Pricceus. — So Matt, iii, 
7. sp%o^ivo<jg £7rj to &a.7fli<r[Ace. aorov, ad baptisma ejus recipiendum. Jo- 
seph. Antiq. 1. xii. c. iv. ^ 3? avotSaivsip s~) tyjv rehaov ojvt}v, profciscerentur 
ut vectigalia conducerent. Wetstein cites II. I. 174, K^puKsj /x=v Zocoo 
Im "x^pag s^svav, which is not to the purpose: they gave water for my 
feet is different from they poured v: at er on my feet. 

45- «4> VS eurrfid&av] So most of the copies, and Mill, Bengelius, and 
Wetstein, read, from the time I came in. But undoubtedly sio-rjhQev, ac- 
cording to a few MSS. from the time she came in; for she came in after 

e e Christ, 



Mo CONJECTURES ON THE NEW TESTAMENT. 

Christ, ver. 37, as Grotius observes. But Mill says, quanqumn ad sensuni 
non multum refert, which is truly wonderful. Markland. 

Ibid. "To kiss my feet." Xovs^si rodrovg [zrodag] xale%ei, zsrepnrAexslou, 
39u£si. cfifiGtyT^i <pj?is?, xou uttoxabttIbi to <piAT t [xoi. Eustath. Ismen. p. 26\ 

47- rjyairria-s 7afo7sj''] This love or gratitude could not be the cause, 
but was the effect or consequence of hex forgiveness: the cause was her 
faith, ver. 50 ; so that the word on seems to be out of its proper place, 
and the argument inverted: instead of, because her sins, which were 
many, are forgiven, she hath loved much, or shewed much love and cha- 
rity towards me. This way of writing is frequently used in the Evange- 
lists, and elsewhere in the Scriptures. So John xii. $9' For this reason 
they could not believe, because Esaias in another place said, &,c. instead 
of, For this reason, because they could not (or did not) believe Esaias, &c. 
And so again in John viii. 47- For this reason ye do not hear, because 
ye are not of God; instead of, For this reason, because ye do not hear, ye 
are not of God. There are many other instances of this in the Old Testa- 
ment. See 1 Sam. ii. 25. Exod. xvi. 26. in the LXX. Markland. 



CHAPTER VIII. 

5. ej-rjxQev b o-7relpa>v &c] It will be an Hexameter, if we read 'E|tjaQ* 
6 <nrsi%a)V, &c. Markland. 

9. Asyovlsg, rig slrf] Either, Aeyovlsg rig EXTI, as Lucas Brugensis; 
or, xiyovlsg is used for Qqlovvleg. J. Bois. — Asyovlsg is wanting in four 
MSS. the Vulgate, Syriac, and Coptic Versions; and had better be left 
out. Dr. Owen. 

12. £»<r»v oi axouovJsg] Rather axov<ravlsg, as ver. 14. and so two MSS. 

Pricaeus. 

12, 13. Oi Is &c] Would it not be more natural, as well as more 
conformable to ver. 14 and 15, to say here To 8e &e. + ouro»? Though no 
MSS. support this reading, yet it is plainly countenanced by the Arabic, 
Persic, and JEthwpic Versions. Dr. Owen. 

14. xou u7ro pspifM/aiv, — TXOf>zi>o[ietioi, (ruy.7rviyoJilai^ Or, xou, (jtto pep^i/wit 
raropsuo'|*evo», (rv^Trviy avion, and, stricken through with cares, are choaked; 

as 



ST. LUKE, CHAPTER VIII. 211 

as Job xxix. 20. xa) to to^ov pou h X s1 ? 1 a uroo zcropsuflou, and my bow is 
stretched in his hand. — Or, Tzropeuopsvoi for eprofeuo'^i/ot, in merchandising 
are choahed with cares. Erasmus. — Hopsm^svoi often abounds, connected 
with any verb, as Matt. ix. 13. xxv. 16*. &c. Grotius. 

15. ohivsg lv xoc^oia xoChrj xou aya&f h uxouo-avlzg rhv "Koyov, Jia/l^ouo-j, xcCi 
xxpirofyopwJo-iv h yTropjvyi.] Mosheim, in the Moral of the Holy Scriptures, 
part II. p. 77, and partV. p. 138, takes away the two stops after ayaky 
and "Koyov, and puts one after axouo-avleg : so that the sense is, those who 
hear the word in an honest and good heart. Professor Schulz. 

20. T^syovjcov'j Elliptically, for wro rivcov teyovlwv. Dr. OwEN. 

23. a^iiTruaxre] How this word comes to signify he Jell asleep, 1 do 
not know: a<pt>7n//£a> is of a contrary signification. It may be observed that 
St. Luke often uses words compounded with dbro in a very unusual signifi- 
cation which perhaps may be Provinciality and an Antiochism. Mark- 
land. — Though a.q>wFV(a<re occurs in the Aldine edition, but not in the 
other editions of the Septuagint, in the sense of obdormivit — as arsVe xai 
a<p67rva)os <xvay.£<rov ruiu o-xeT^wv aorilg, Judg. v. 27. yet 1 can hardly be 
persuaded that it was the word originally here inserted. Considering how 
often the vowels, and particularly a and s, are interchanged in antient 
MSS. I am rather inclined to believe that St. Luke wrote £<p<j7rva)are, he 
Jell Jast asleep. Hesychius has l$virvuj<ra.i, xa^so^o-ai. Dr. Owen. — 
It seems to be like lxvr\$(o, q. d. e somno transire ad vigiliam, vigila, 
Is. Casaub. ad Exerc. Bar. h^hr^ev onro tou oiVou, 1 Reg. xxv. 37. Ixvtyei 
v7rvov appm<fl7)pa., Sirac xxxi. al. xxxvi. 2. 

Ibid. <ruv£7r2.7jpouvlo] Hoc dicendi genus, ut alia multa, petitum est e 
medio. Beza. — I question greatty whether Luke wrote so. Markland. — 
Two MSS. read a-uvsirT^poZTo, and one of them with the addition of to 
tffXoTov. But the text is defensible. For Demosthenes, adv. Lept. speaks 
exactly in the same manner: xa) xrjpurleiv, vs^wToug ysfxl^so-Bai roug tog ypug 
zs"h£ov\a.g' And Leucon ordered, that they who sailed to Athens should be 
Jilled, or freighted, Jirst, p. 366. A. ed. Aur. Allob. where the sailors 
are, metonymically, said to he Jilled, instead of their ships. Dr. Owen. 

27. av-(\p Tig ex Trjg zsohewg,] A certain man (who had formerly been 
an inhabitant) of the city. Dr. Owen. 

42. xa) at>r>j &xifartpntisyJ\ He does not say cwrefiavej/. ok^v^xev, was 
dying: cfx&avev, was dead. See the notes on Maxirnus Tyrius, ed. Lond. 

e e 2 Dissert. 



212 CONJECTURES ON THE NEW TESTAMENT. 

Dissert xxiv. p. 698. where this place of Luke is mentioned. So 1 Cor. 
xv. 31. xatt T)[j.epau a.TroQvrj(r)cu), I am near dying every day of my life. 
And so ver. 32. oiupiov yaq a.7ro^7j(rxo[xsv, we are liable to death; we may 
die, to-morrow. When our Version says, she lay a-dying, the word 
person is understood after dying; as Matt. iv. 2. he was afterwards an 
hungered, scil. an hungered or hungry person, I suppose. Markland. 

47. $i|/a]o (tuTou, &c] Take away the comma after aulou, and leave out 
the following aulio. She declared before all the people for what cause she 
had touched him, and how she was instantly healed. Dr. Owen. 

52. "And they bewailed her;" that is, literally, They cut themselves on 
her account. The verb is in the middle voice, sxoVJojflo; and the preposi- 
tion S*oc is left out before aufyV. See this fully expressed by Luke 23 — 27. 
» Weston. 



CHAPTER IX. 

«?_ 

3. MtjSsj/ a»§s]e — juwjts pu&tiovg, (jlvJts Tirvjpav] Osiander for /xrj're would 
read eJ pq. Take nothing except staves, scrip, &c. 

10. e\g tottov s^r)y.ov "sroXscog &c] F. avlixph z$ohsa>g &c £0 a desart 
place opposite the-city called Bethsaida. See Mark vi. 45- 

Professor Michaelis. 

12. 'A7toAug-ov tov o^Aov,] Theophylact says that this means, heal their 
infirmities. He does not seem to have considered that Jesus had already 
(ver. 11) healed them that had need of healing. And so Matt. xiv. 14, 
15. He might with more reason have said this upon Matt. xv. 23. cbro- 
Xuo-ov at>T^v, dismiss her, viz. by healing her daughter. Markland. 

Ibid. airehftovlsg e\g rag xuxTito xcupag xa) roug <xypobg~\ F. xai rag 
ATOP AS. Dr. Mangey. — roug ayqobg means here, as also in Mark vi. 
36', not country, but farm-houses. Dr. Owen. 

13. el pjVi zsopevQsvlsg &c] Except we should go and buy meat for all 
this people. They did not imagine they were able to purchase food 
enough for such a number. Read then, EI MH, TI rsopsvftivlsg ypeig 
ayopa.<ru)pzv; — But, what shall we go and buy Jood for all this people? 
el p), but, as Matt. xii. 4. Gal. i. 7. Or, to the same sense, it may be 

read 



ST. LUKE, CHAPTER IX. 213 

read KAI flwjr*. Hombergius. — These words they said, being dissatisfied 
and grumbling. Observe the emphatical word ^sig. Markland. —7]p=t£ 
is not in Mark. Dr. Owen. 

Ibid. Before ei jusjtj there is plainly an ellipsis, to be supplied thus: Ou 
Syya/xsSa Tt, aorois hMvou, s\ fxrj, &c. But, to avoid this ellipsis, Kypke, 
in h. 1. would read, as St. Mark does, ch. vi. 37, interrogatively: el pafri, 
numauid abeuntes, &c? Dr. Owen. 

14. (*H<rav yu.o m<re) av^psg Tsev\axi<rj(i$.m) in a parenthesis, avlpeg, men; 
besides women and children, Matt. xiv. 24- Markland. 

l8. Kai syivslo h rui elvtzi aurov zrnotrsu^oy.svou xalau.ovag, <ruvrJGra» auTcu 
oj jw.a3>par] As he was alone praying, his Disciples were ivith kirn. To 
prevent the seeming oddness of the expression, it may perhaps be trans- 
lated, after he had been praying alone, the Disciples were with him ; 
at least, this seems to be the sense of the place. Whether he came from 
prayer to them, or they to him, it is not said ; nor is it of much conse- 
quence. If it can be pointed thus, h tu> tlvou chjtov zs^ocsriyo^ivov, xulcc- 
p.6mg (ruyrjcrav aurcp ol pabtfa), it will be signified, that the Apostles only, 
exclusive of the multitudes which usually followed him, were present. 
However, the following question was asked by him, as they were travel- 
ling. Perhaps tog e7ra6<ralo is to be understood after xaioty.ovag: it is ex- 
pressed xi. 1. Markland. — Instead ol ' <ri>vrj<rav, which creates a manifest 
contradiction in the text, one copy reads o-uv^Sr^av. In much the same 
sense, but with a smaller variation, I would read (changing only vj into 1) 
<r jvitrav. As he ivas alone praying, his Disciples came together unto him. 

Dr. Owen. 

22. vm too avfyaj7rou] i. e. me in my human nature; not rov vlov rov 
0=00. Markland. 

23. xa$' rljuioav,] These words are wanting in above Jtfty MSS. Nor 
are they extant in the parallel places of the other Gospels. Dr. Owen. 

24« %S yup civ §i?\.yi rr\v tyuyj\v aoroiu <rw<r<xi — %g 8' av 6nro7\e<rr} rr t v ityv)(r)v~\ 
Read aTroidirai — sc. ^sXy); as o-coc-ocj i^e'Tor), just before. 

Markland, Bp. Pearce. 

25. 4\ £V)/x<co9=ts;] seem to be a gloss, and to have been taken from what 
is found in Matt. xvi. 26. and Mark viii. 36. Bp. Pearce. 

26. xa) tcSv ocyiwv a/ys^«jv.] The Syriac and Arabic Versions read, and 
perhaps better, k%\ [A.ela tSv aylcov afy&cov. Professor Schulz. 

28. 'Eyi- 



214 CONJECTURES ON THE NEW TESTAMENT. 

28. 'EyevsJo os — coos) ^p.ipai oxlco, xou wapaAa^tyy] Erasmus renders 
diebus octo, as if it was 'HMEPAI2 oxlw, the following xa\ being redun- 
dant. — Perhaps, ErENONTO. Beza. — Rather, include in a parenthesis 
([Asia rovg hoyovg rouroug coos) T/[xspai oxlco.) 'Eyivslo xa\: as C. viii. 1, lyk- 
vslo — KAI aurog oicooeus. x. 38, eyivelo KAI avrog s\<rr{h&sv. Eisner. 

31. Ivoo^ji, tteyov] svoo^yeXsyov, joined together, i.e. eoo£~<x?ov. 

Isaac Kossius. 

41. £o-o[xai z&pog v[xag, to the disciples, who are the yevsd chticflog'. avi|f- 
ofxcti ufjufiv to the scribes; the ysvsd 8jsG-lpa i ap.!=V>], Mark ix. 19. who were 
disputing with the disciples. This would never have been understood, had 
it not been for the place in Mark; a thing not unusual in the Scriptures. 

Markland. 

48. *Og lav oe^iflai touto to rs-atoiovj F. TOIOTTO to rsaiolov, ivhosoever 
shall receive such a child, as Matt, xxviii. 5, and the Syriac. 

Beza, Grotius. 

50. xab' 7])xa»v, 07te£ 7]ju.o>V] So in Mark ix. 40. though some read there, 
as well as here, u/xd5V. — When the speech is of external things, our Lord 
uses the first person, as, Let us go to the other side. — we go up to Jeru- 
salem. But when of internal things, he speaks in the second, I ascend 
to my Father and your Father. Bengelius, Gnomon. 

51. Iv rep o-yju,7r>V>5oot;c-0o« rag ^spag rrjg uvciArj-tyscog] If by this is meant 
his assumption into heaven, how comes it to be said h rcS <rujt/.7rA7]gotio-9o« 
rdg ypsqug, which expresseth the time being come; whereas there was 
half a year at least between this time and his ascension, which was not 
till six weeks after his death? Qu. dvoChvcrecog, of his return to Jerusa- 
lem, 2 Tim. iv. 6, where see Beza. Hesych. 'A.vrfhvo-iv, dvooov. 'AvaKutrecog 
and uvcthr^scog are changed in Cyprian, Ep. viii. Markland. — When 
the days, r% dvaKr^zcog avrov, of his retiring (for he had retired into 
Galilee) were completed, tkc. Bp. Pearce. — The word dvaChr^zcog seems 
to mean, in this place, the same with u^woscog ; and to relate to our Sa- 
viour's crucifixion. This, I think, is the only sense that can support the 
propriety of the subsequent expression, srpoVa)7rov ecflrjqi^s, he resolutely 
determined. For the scene he had to go through at his crucifixion evi- 
dently required great resolution, and firmness of mind ; which cannot be- 
said of his ascension into heaven. Dr. Owen. 

53. OT/soV- 



ST. LUKE, CHAPTER IX. 215 

53. TspotraiTrQv — 73-ogsoo/xsvov] . Read, with the Vulgate, ITOPETOME- 
NOT, Fades ejus erat euntis. Beza. — But 2 Samuel, xvii. 11, to vtpoa-- 
(uttov <rou 7»opiu6[Asvov. Grotius. 

62. Ououg eV.] Vide Hesiod. Op. et D. lib. ii. v. 6*1, &c. Dr. Owen. 

Ibid. " Looking back." The man who with the plough in his hand 
looks back, delirat. Weston. 



CHAPTER X. 

1. xaj sripaug kbOo[j.Yjxovla,,~] Place a comma after krspoog, that it may 
not seem as if he had appointed seventy before. Dr. Owen. — Others 
also, namely seventy, whom he sent, &c. xou ot-uroug for ovg, as in places 
innumerable. On the contrary, ov for xoci ocvtou, John ix. 17. before his 
•person, ov face ; that is, himself Markland. 

3. cog oLovug iv a=Vco Av'xcov.] Herodot. iv. 149- ^'P r l wtov xoHtzhstyeiv otv 
iv Kuxouri. Markland. 

4. Kal [Mfhiva, &c] The reason of this prohibition, see in Lightfoot. 
It seems to have something proverbial in it. 

13. xa.y t fxsvai] As this must be understood, not of the cities, but of 
the inhabitants of the cities, xa^xsvot may seem to be the better reading: 
it is supported by three MSS. But the other is the most common, as well 
as the most grammatical mode of speaking. So Aristophanes, 

'H «To?u£ yaq cu^picoarot xav <po£a) xahr\^ivi). in Pace, p. 6"44- 
And before, p. 638 •— -sjpo£ aAtejAas AaAou<r»>/ ai aroAej£, 

AtcOtfMyetfDXh &c. Ed. Amstel. 1670. Dr. Owen. 
Ibid. Collate Matt. xi. 21. above. Professor Schulz. 

14. iv ty) xpiosi] Two MSS. omit it, and Bengelius, 

18. ix rou ougavoO] from heaven; that is, from the highest pitch of 
reputation, power, or glory. It is used in the same manner ver. 1 5 ; and 
"in other Greek and Latin authors. Markland. 

Ibid, rov Xctlavdv, cog cuflponrriv, ix too ougetvou xss<rovla. Hardt, Exegesis 
iocorum difficiliorum IV. Evang. p. 330. takes away the stop after 
a(flpa7rrjv, and puts it after ougavoO. Professor Schulz. 

19. 'Koi, 



216 CONJECTURES ON THE NEW TESTAMENT. 

1£. 'Kou, hlda)[u upV Tyv i^ova-iuv rod Tsa\Hv erravoi ofyeayu &c] This 
promise of our Saviour may receive, as Bos has observed, some illustration 
from Astrampsych. Oneirocr. p. 5. "Ocjbs»^ ro-aJsTv, ra xivlpa twv i^Bpcov 
7.USI. Serpentes calcare, aculeos inimicorum solvit. Dr. Owen. 

Ibid. a8ix7j'(nr,] This is rightly translated shall hurt; for a&ixfiv signifies 
to hurt in any manner. See Xenophon, Hist. Graec. lib. vi. p. 604. B. 
Herodot. IV. 70. Euripides, Cyclop. V. 668. Lucian, Fhilopseud. p. 339. 
Perhaps it may be undei'stood as if it were written xod ouSkv vy.6l£ a.hx^o-r^, 
or a&xifc-sj, oJ pj. Markland. — The three negatives seem to be inserted 
for stronger confirmation. Dr. Owen. 

20. n^i* iv rouTip pq yalpsle, &c] The meaning of our Saviour is, not 
to forbid them to rejoice that the evil spirits (™ tovsupxlot) are subject to 
them: for that was reasonably some cause of joy; but not so great as that 
of their being registered as citizens of heaven. So, in the verse following, 
I thank thee, O Father — that thou hast hid these things from wise and 
prudent men, and hast revealed them unto babes : he does not mean to 
thank God for concealing these things from one hind of men ; but for 
revealing them to another, very different from the former : it is the same 
as if he had said, I thank thee, for that thou, having concealed these 
things from men wise and understanding (in their own conceits), hast 
revealed them to little children; yea, O Father, I thank thee, that so it 
seemed good to thee. So the latter part of the verse may be translated, 
and the former part understood; as likewise in Matt. xi. 25, 26. 

Markland. 
Ibid. nrveupxla u/xTv O7ro)a<r<re7ar] One would expect to find the words 
,of the Seventy repeated here verbatim : in which case, Sajpma would oc- 
cupy the place of z^veupuxla. And so, indeed, it does in two MSS. and the 
Syriac Version. Dr. Owen. 

22. Tloivla ra-<%j?e&oSr; juloj otto too zxalpos p>u] All things have been 
delivered to me by my Father. Not, all power both in heaven and earthy 
as is said by a learned Commentator, who quotes for it Matt, xxviii. 1 8. 
which cannot be; for that power was not given to Jesus till after his 
resurrection. He says here, as he does in many other places, All things 
that I do, or teach, all my miracles, and all my doctrines, are according 
to my Father's will and order: I perform nothing of myself. St. John xiv. 
10. The words that I speak unto you, J speak not of myself; but the 

Father 






ST. LUKE, CHAPTER X. 217 

Father who dwellethin me speaketh them: he doth the works. So that 
place is to be pointed. Again, xii. 49. the Father who hath sent me, 
he hath given me a charge, ri ilirw, kou ri Aatofo-«), what to say, and 
what to speak; where ri eftroi, what I am to bid, or command, relates to 
his miracles; ri y\.aXr)V«>, what I am to speak, or teach, denotes his doc- 
trine: and in the same manner sIttsiu and 7~.cCM t <rai are frequently used in 
the New Testament. See the note upon the last place of John. It seems 
very probable that the words in the beginning of this verse, sou rrlpa- 
<ps\g — ehrs, were brought hither from the following verse, because they 
seem to be superfluous, and accordingly are omitted in many MSS. In 
the following verse they are necessary, and are confirmed from the sense 
in Matt. xiii. \6, 17. Markland. 

25^ vopixog rig avitflrij A certain lawyer stood up, i. e. to read the 
lesson, viz. Deut. vi. 4. &c. and, after reading it, put the questions, in 
answer to which our Saviour refers him to what he had read. See ver. 26*. 

Lamy. 

27. sf oAijff 1% Ziavoiag cot/] Perhaps this is a Scholion added. See 
Drus. before, in Matt. xii. 37. — Or, Kai rov m7a\<r}ov <roo, should be an- 
other question put by Christ, and cog (tsoluIov, the answer of the lawyer. 
How is it written in the law? x4ns. Thou shalt love the Lord thy God, 
&c. How as to thy neighbour? Ans. Thou shalt love him as thyself. 
The duty to a man's neighbour was grown obsolete ; and the lawyer asks, 
Who is my neighbour? It would be strange, that the lawyer should so 
readily, of his own accord, at first mention that duty, the object of which 
be did not understand. D. Heinsius. 

29. /xou srtojcrtoi/] rs^o-iov signifies prope, near; but my neighbour is 
always 6 TzT^rpiov, according to the genius of the Greek tongue. The ar- 
ticle may have been omitted by chance, more probably than bv St. Luke 
himself. Markland on the Supplices of Euripides, ver. 110.-^— And so 
again,, ver. 36. as in ver. 27. J. N. — There are two MSS. that read, ver. 
29. with the article, Tig i<fli pou b TsT^triov. Dr. Owen. 

30. "AvBpooTrog rig xcdsSaivsv oWo 'Iepou<raA^x s\$ 'Ispi^w &c] The sense 
would have been more perspicuous had the position of the words been 
"Av0o«)7ro£ rig dwro TsgoofraA^jx xofleScuvsv &c. which would have more 
clearly signified that the person who was travelling to Jericho was a man 
of Jerusalem, or a Jeiv: for as it stands at present it may signify a man 

FF Of 



21 8 CONJECTURES ON THE NEW TESTAMENT. 

of any other nation was going down, &c. whereas the person's being a 
Jew seems to be a necessary circumstance in this little history; because 
the Samaritans charity had not been so much to Jesus's purpose, had not 
the object of it been a Jew, ou yap o-uf^pwulai 'Iou8a7o» XapaosiTaig, for 
Jews have no dealings with Samaritans, John iv. a. *AvQpco7rog oltto 'Isgoo- 
(raX^ix. would then have been put as av^a>7rog airo 'Apifxadalag, Matt, xxvii. 
57- Ad^apog a.7ro 3rfiav(ag, John xi. 1. 'Itodvvrjg airo Tio—^a\cov, Joseph, 
Bell. Jud. ii. 21. It hath been observed, that Trajection of words is fre- 
quent in St. Luke. So ch. xi. 27. rig yovrj tpwvr^ ex rou o^kov. Markland. 

32. eXQaw] This word is evidently redundant; the import of it being 
contained in the preceding phrase, yMopsvog xdla tw tottov. It should 
therefore, in conformity with^t'e MSS. and the Vulgate, be left out. 

Dr. Owen. 

32, 33- avInrapyjX^sv. %apa.peiT7)g] It is perhaps scarce worth men- 
tioning, that in the best editions the v paragogicwn, as it is called, is here 
retained before the consonant X; by the mistake, I suppose, of one copying 
from another. — The word av)i7rapi)\()e is used in a very different sense in 
Sap. Salom. xvi. 10. — : In ver. 33, xolI' aurw may be either xd7 aurov Toirov t 
as ver. 32, or xdl' aurov au^a>7rov. Markland. 

35. 8J0 Irpapia] Two pence is equal to the half shekel of the Law; a 
price that was to be paid yearly by every one, as a ransom for his life. See 
Exod. xxx. 12, 13, &c. Dr. Owen. 

39. ovjtov.~] Should have a colon after it, not a full stop, because the 
next verse shews the opposition of the behaviour of Martha to that of 
Mary. Markland. 



CHAPTER XL 

2. i?^iro rj ftatrfaslot. <rou.] Gregor. Nyssen. read, as Heinsius observes, 
i'A^ero to aylov amO/xa h<fi ^\Koig. This reading seems to be true, for the 
sake of the thirteenth verse. Collate my Translation of the New Testament, 
Par. 1774. Professor Schulz. 

3. to xaG' 7)yi§av.] Cju. is not this a gloss, explanatory of In-iooo-iov ? 

Otherwise would it not have been tov xo$ yj/xlpav ? Or is to xaO' ^spav 

equivalent to o-^rxspov &c. ? Dr. Owen. 

7. xd- 
* 4. 



ST. LUKE, CHAPTER XI. 219 

7. xdxsivog e<ra>0ei/] Read with an interrogation at the end of the verse: 
Tig e£ uju,aJv e^ej, for el rig ef u/acov, as ver. 11, Ttva Ss for el Se Tiva. Has 
any of you a friend, and he shall go to him at night — will he that is 
within say, &c. ? Bois. 

Ibid, xa) ra vratbia \xou u£i' lp.oy slg tyjv xoit^v eltrfo' and my children are 
with me in bed:'] I would put a comma after fxciu, and another after Jp.ou, 
and translate it, and my servants, as well as myself, are in bed; that is, 
my whole family is gone to-bed. I do not know any instance in the New 
Testament of ssailiov signifying a servant or slave (jzdig often does) ; but 
I know that Luke often imitates the best Greek writers, who frequently 
use this word in that sense ; which here seems almost necessary, pel' 
epov, as well as myself is common. Matt. ii. 3> >«*; rawa 'Ieptf-o?v*j/i.a 
ju.eT olutoo, and all Jerusalem as icell as he. Ps. cxiii. 13, roug \xixpmg, 
fxsla TciSv [xsy(xK<ov, the small as well as the great. So Gen. iii. 6; and in 
other Greek authors: whence the Latins put raecum, as well as myself 
Hor. Ep. ii. 1. v. S7. Quod mecum ignorat, solus vult scire videri, which 
he is ignorant of as ivell as myself. EIj rrjv xohr^v for ev t$ xoitv}, sc, 
wjtwv: which is the reason of the Article being put. Markland. 

11. Tlva Kk uy.wv~\ Read either, as in the latter clause, El Ss nva Ss 
u'^djv tov zsdliqa alnfjG-si 6 ulog aflov, ?^idov eVtSoxrei aurai — Or, interroga- 
tively, TiW ef ujuuoj/ tov Tu-alipa. a'lTrpsi 6 ulog aplov ; KAI Xtdov £7r&(v(rci 
aurcp; Shall a son ask of his father bread? and will he give him a 
stone? as at ver. 5. and ch. xiv. 5. Piscator. — It had been clearer, Tlva 
3s u'am tov rs-alspa EI ciiir/trst — But it does not follow St. Luke wrote so. 
See xii. 10. and Matt. vii. Q. and Acts xxvii. 10. Markland. 

Ibid, el xa) l^Quv] Piscator would read, as some MSS. do, *H xa) \%pvv: 
but el xou is used for xa) el. Bois. — Tlva 8e u/xa>y &c. The text is not 
grammatical as it stands, el (absorbed perhaps in the last syllable of the 
foregoing word) should be replaced before Tiva, conformably to the next 
clause, el xa) \%qvv &c. Or else for el tivo. &c. read lav Tiva, — (xItjjV^ : and 
then 7) xa) i^Gyi/, as some MSS. have it, will come in right. Dr. Owen. 

12. eirioa><rei dt/Vto trxopirlov ;] Between bread and a stone, a fish and 
a serpent, there is a similar opposition; but what opposition or connexion 
is there between an egg and a scorpion? Pliny says, lib. xi. 25, that 
scorpions bring forth worms like eggs; Similiter his 8$ scorpiones terres- 
tres vermiculos ovorum specie pariunt, similiterque perimuntur. A 

V f 2 friend 



220 CONJECTURES ON THE NEW TESTAMENT. 

friend therefore of D. Heinsius would read sTn&ocrsjf avr<p SKOPIIIQT, 
if he asks an egg, will he give him one of a scorpion ? — He should say, 
TON row a-xopiriou. — The analogy is close and pertinent: for Bochart says, 
that the body of a scorpion (when it contracts itself) is like an egg. His 
words are these: "Ad scorpionis descriptionem pertinet corpus ovi figura 
&c." Hieroz. pars posterior, lib. iv. cap. xxix. col. 636. Dr. Owen. 

Ibid. E. A. Schultz, de Paronomasia Servatori usitata, Francof. ad 
Viadr. 1756", p. 22, thinks that it consists in the similarity of the sound 
of the words NJrTQ and frO"py. Professor Schulz. 

13. s§ ouoavdu] Your Father from heaven, for your heavenly Father, 
is -scarce right. God is never so called; but 6 iv ovpavai or iv ovpavoi$. 
Perhaps zs<£r)p vfxmv (as some MSS. have it) e§ oupavou StoVst, Four 
Father will give you from heaven. Beza. — I cannot but think St. Luke 
wrote here 7salr,o, 6 iv oupavw &c. especially as St. Matthew in the 
parallel place has 6 walr}p vpdiv, iv roig ougavoig, vii. 11. If the excellent 
Grotius had well considered the meaning of e| oupavov, he would not have 
alledged the place he does in defence of it. Markland. 

14. aOauju.a<rav oS o^Xoj] The people wondered, i. e. expressed their 
admiration in a favourable manner (see Matt. ix. 33), and with marks of 
approbation. Upon which the Pharisees were immediately alarmed, ver. 
15; and, in order to take off the good disposition which they perceived in 
the populace, they foolishly and absurdly impute to the Devil a kind and 
humane miracle. It is evident, from several passages in these writings, 
that the o%hoi generally were well disposed towards our Saviour and his 
doctrines : the great opposition he met with being from those chiefly to 
whom wealth, power, and authority, had furnished occasions of pleasure, 
pride, and a stupid inconsiderateness. This was the case then ; and it is 
exactly the same now, mankind being the same in all ages. Markland. 

15. Tiveg Ss g§ a.uTiov\ not o%htov, but ^apKralcov, some of the Phari- 
sees said. See Matt. ix. 34. and xii. 22. Dr. Owen. 

16. Should be included in a parenthesis. It refers to ver. 29. 

Dr. Owen. 

22. 'Eirav Se lo-^ugorsgos &c] Another instance of the inverted manner 

of writing: But when another cometh upon him, or attacketh him, and 

taketh from him his arms on which he depended, and divideth his spoils, 

it is demonstrating that the other is more powerful than, &c. Markland. 

23/O 



' ST. LUKE, CHAPTER XL 221 

23. f pq truvayeov &c. seems to be taken from the getting-in of corn, 
Matt. iv. 26. Markland. 

36*. Should not the first oXov in this verse be omitted? 

Bp. Barrington. 

Ibid. Would not this verse gain a great deal of strength and perspicuity 
by the insertion of the Article to ? And should we not read, s\ ouv to <rJoy.a 
<roy t"hov tycolswov, |xv) s^ov t) [xsgog crxoleivov, %<flai (pcvlsivov TO x oAov, cog otclv 
&c. ? Professor Michaelis. 

Ibid. Ei wv to <ra}fA<x coy o"KoV fycoleivov . . .Qualify ce.] Read o^a. in 
place of o-wpa, and qxollo-ei in place of Qoolifa. Maldonat. The first con- 
jecture has also been admitted by Erasmus in his Paraphrase. 

Professor Schulz* 

39. to 8s %<raxbsv up.wv~\ Insert a comma at eVa>9=v, that Jjuunv may be 
connected with what follows, viz. eo-coQsv [rod zs-ol^iou], upcou yipzi ag- 
Trayrjg : for Matt, xxiii. 25, xocBapi^els to efcoQsj/ Toy zrolyplov, eo-wQsv Ss 
TEMOTSIN (scil. to z^olr'ipiov kou crapo\f/»£, not, to so-codev 6y.a>v ys^si) i% 
a.p7rayi}g [lipv]. Ye cleanse the outward part of the cup, but the 
inward part of it is full of your wickedness. Markland on Lysias, 

xii. p. 559- 

40. The mark of interrogation at the end of this verse should be a 
common stop; and zjoisiv means, as Eisner has proved it, adorn. Collate 
my Version of the New Testament upon this passage. Professor Schulz. 

41. Ta svovlot] The things ivhich are in them, i. e. meat and drink. 
This seems to have been spoken ironically ; for it can scarcely be supposed 
that our Saviour could say in earnest that alms-giving could really com- 
pensate for rapine and wickedness: but he speaks according to their own 
maxims and notions ; which farther seems to appear from the word \ooh, 
and from u[xiv, to you, in your own opinion: not in the sight of God, or 
of good men. But, as the words to. svovlot are ambiguous, the place is 
capable of a different interpretation. ufuv, vobis judicibus, vestro judicio. 
The best Greek writers speak in the same manner. Dr. Lightfoot, I find, 
is partly of the same opinion. Markland. — Ibid. As to e%a>Qev plainly 
relates to the body, and to ercoQsv to the mind; so I am apt to think that 
Ta ivovloc must here mean right inward principles : and that the sense of 
the whole is to this purpose. IIx^v, contrary to what you now do, purify 
your hearts, rectify your dispositions, make clean (ru ivovla) all within; 

give 



222 CONJECTURES ON THE NEW TESTAMENT. 

give alms from right motives ; and behold, take notice, all things are 
clean unto you, 'Aax 1 , But alas! &c. Observe the connexion. 

Dr. Owen. 

42, 43- ovai u/juV, — otj] Better, perhaps, *OI, qui, as in the Vulgate and 
Syriac. Beza. — But on is used after oual, in Matt. xi. 21. xxiii. 13, 14, 
23, 25, &c. Grotius. 

44- on e<fls cog T( * [Lvvjfusict t« a'6\jXa, &c] How is it possible to make 
these words the same in sense with those of St. Matthew, xxiii. 27? 
Luke's graves that appear not, with Matthew's whited sepulchres which 
appear beautiful outward? And yet great pains have been taken *to this 
purpose by learned men, not considering that our Saviour made use of 
both the similitudes: but St. Matthew related one, and St. Luke another. 
See on chap. vi. 20. Markland. 

Ibid, oi avBpu)7roi oi ■sTspnrcilouvlsg eto.v<o oux o'l^a<rtv.~\ The last letters of 
the word av9pa)7ro», ot, being repeated, have hurt an elegant expression, oux 
o'/6"ao-» ms^i7raiouvleg hra.vco, that is, oux oft>a,criv sauloug zrspt7ralsiu Ittuvco, and 
the men (the Jews) knew not that they walk over them: and by that 
means are unawares defiled. So 2 Cor. x. 12, <ruyxplvov\eg sauloug sauloig 
ou o-uviouo-iv, they do not consider that they compare themselves to them- 
selves, which is a very unfair way of comparison: for, as Cjuinctilian says, 
i. 2, necesse est sibi nimium tribuat, qui se nemini comparat. Sophocles, 
Philoct. ver. 969, K s oux olft evalpcov vsxolv &c. And does not know (or 
consider) that he is killing a dead man. The oi before zzs^nrdlouvlsg does 
not appear in a great number of copies. Markland. 

45. rig rcov v<n>Ar.tov\ The Nojuuxoj were a species of Scribes, distinct 
from what were properly called the T palpal ei$. Our Saviour includes 
them all, Scribes and Pharisees, in the same charge, Matt, xxiii. 2Q. 

Markland. 

48. "Aoa paplu pairs, xa) o~vvsuooxeirs roig epyoig rtov zsalipcov vf^cov, on 
auro) /x=v a.7rexlsivav, &c] Connect jj.et.glvps~re — on, and put in a paren- 
thesis (xou <ruvsu?>oxsiTe rolg spyoig rcov z^al&pcou uptov). Truly ye bear wit- 
ness (and ye consent to the deeds of your fathers) that they killed them. 
But our Version is wrong. Markland. — So Bp. Pearce, with the like 
parenthesis, but the whole verse by way of interrogation. J. N. 

49. 'Attoo-IsXco s\g oivroug] It is to be observed that e)$ is here used of 
persons, as Acts xxvi. 17, s)g oug vuv as axooleKKm: which is usually zspog. 



ST. LUKE, CHAPTER XI. 223 

elg is applied generally to things and places; as Grotius observes, on Luke 

vii. 30. See Mark ii. 1. xiii. 3, 9. Acts viii. 40. Gal. i. 39. Markland. 

Ibid. e£ aurcov] Supply rivag, and repeat the same before sxOi(6^ov(nv. 

So again ch. xxi. l6\ to which add Matt, xxiii. 34. John vi. 39. Rev. ii. 10. 

Dr. Owen. 
53. a.To<fhpallgeiv aurlv,'] As one MS. Huntingdon 2, (see Griesbach's 
ed.) reads mtt£lop.i§etVi to oppose, contradict; which gives a much better 
sense: I am for adopting it. sTrufloplfeiv occurs Tit. i. 11. 

Bp. Barrington. 



CHAPTER XII. 

Ii robs i*a$rilag aurou vtqwtov Ylpocri^fls'] Most of the editions subse- 
quent to R. Stephens begin the speech with TlpcSrov. Dr. Clarke para- 
phrases it: above all things beware of that Pharisaical hypocrisy, 
which &c. But our English Version and Bengelius interpret zapwrov, as 
first speaking to his disciples; afterwards he directed himself to one single 
person, ver. 14; then to all of them, ver. 15; then again to his disciples, 
ver. 22. Markland. 

Ibid. TJ'rts scflh u7Toxpi(rig] These words seem to be an interpolation. 

Bp. Pearce, Dr. Owen. 

3. HitoHs — lAaX^Votle] These words undoubtedly refer to our Saviour, 
and not to his disciples: therefore I think it probable that St. Luke 
wrote stira and eAa;\7j<ra, What I have spoken, &c. See Matt. x. 27. 

Bp. Pearce. 

5. ftfla. to a.Trox\fiva.i\ i. e. after he hath hilled. The sense seems to 
require fii/a TOT a.Trox\£ivai, has power, as well as to kill, to cast into 
hell: the body having nothing to fear after it is killed, after the soul is 
separated from it. See Matt. x. 28. Markland. 

6. OujA nrsvls (flpovQla ■z^w'kBirai aa-<rag/cov Oiia> ;] are not five sparrows 
(or small birds) sold for two assaria? In Matt. x. 29. it is two sparrows 

for one assariam. Our Saviour either spoke both these sentences at the 
same time, and Matthew related one, and Luke the other; or he spake 
them at different times. From the passages compared we learn, that as 

two 



224 CONJECTURES ON THE NEW TESTAMENT. 

two <r)gou0/a were sold for one assarium, so two pieces of the same coin 
would procure five (r]^ou9/a. And this is still the usual practice in selling, 
for the encouragement of the buyer. Dr. Edward Bernard, in his Treatise 
De Pond. 8$ Mensur. says that the assarium was of the value of six 
English grains of silver'. Glossae: 'A<r<raplov, hie As, the tenth part of the 
Roman Denarius; and so it is used by Plutarch in Camill. p. 135. Mark- 
land. — Xr^ooBla, sparrows, seem to be particularly mentioned, because 
they were sold in the Temple for the benefit of Lepers, in the eleansiner 
of whom they were used. See Levit. xiv. 4. &c. Dr. Owen. 

7. AxXa xou al Tpiyjg — *jp/0pji//ai] If this, and the parallel place, 
Matt. x. 30, be not an interpolation, and therefore to be omitted, it must 
be included in a parenthesis. Dr. Owen. 

Ibid. ■sToKhaiv] Perhaps, sroXXo), as ed. Complut. and Codd. Lat. See 
on Matt. x. 31. Markland. 

11 Tspo(r<pipw<riv\ Perhaps zsrpa<$>spa>(riv. Professor Schulz. 

15. on ovx sv rw> 7szpi(T(Tz\is.w rm ij far) ecu-rot) earliv ex tcov \JTroLpyov\(ov 
aurou] The construction is, ovx iu ra> KTepi<T(reueiv rm, ex rwv \iTrapyj>v\w 
aurou, 73 fay aurou icfliv, which we should denote by placing a comma at 
rm and sVliv, with D. Heinsius. — This transposition of the words is not 
unusual ; and our Version seems to follow it. But the varieties in the 
copies make the true reading of this place very uncertain ; and the e>V» to 
some, perhaps, will make the whole sentence suspicious. Markland. 

Ibid. May not St. Luke have written on ovx iv r«> zsepira-sveiv rm rj %wtj 
aurou icriiv, 'AAA' ix raJv VTtapyovlwv auVa>? We do not live upon what 
we have superfluous, but upon the little we make use of in procuring 
the necessaries of life. See Horace, lib. l. serin, sat. .i. ver. 45 — 6*4. 

Professor Michaelis. 

Ibid. Bois (p. 226) and Theophylact agree with this sense. Anacreon, 
Od. XXIII. has a similar expression: d zrhouros elys ^uaod to %fjv zoapr,yu 
^vvjlols &c. Professor Schulz. 

17, 18, 19. Observe the word my, so often repeated; my fruits, my 
barns, my goods, my soul: as if all these had been in his own disposal. 
Philo Judaeus, Alleg. p. m. 65. /x&vu> agjxo'fls* @s<£ 7\syeiy, To e'/xo'v. 

Markland. 

20. rrjv -tyuxw °" oy ] ^ e a^udes to tne r ^ cn mans own expression (ver. 
10, my soul), and turns it against him, sarcastically. Thou fool, that 

which 



ST. LUKE, CHAFFER XII. 225 

which thou callest thy soul, is demanded of thee (uTraulwviv) as a thing 
not thine own : and whereas thou sayest for many years, thou shalt not 
outlive this very night. Markland. 

21. ovtcos for roiodrog. And so perhaps Matt. ix. 33. Rom. ix. 20. 

Dr. Owen. 

Ibid, pq e\g (dsov ttXouW] is rich with no regard to God, or, not to- 
tvards God. So the words are to be placed and understood ; not towards 
God, i. e. with no regard to God the giver, nor to his will and design in 
giving them : but who looks upon them all as his own, and calls them my 
fruits, my barns, &c. and accordingly shuts them all up for his own use 
only. See Philo Judaeus, pp. 336, 337. ot Se "kuGovlss p} hauloig, aKKot 
@sco, &c. Markland. 

24. r 'On ou oTre/gou<nv] The Syriac seems to have read better, *OI ou 
CTslpoucriv, which soiv not. Beza. 

26. E\ oZv ojts] F. oo&s, ne quidem, as in ver. 27. Markland. 

33. £b]<raupov avix'ksnf\ov\ In Apposition with /3aAaj/ha, as appears from 
owSs <rris Ziatybelpsi : for Qyc-owpog signifies not only the thing which is 
contained, gold, garments, jewels, &c. but likewise the thing which 
contains. Matt. ii. 11. and xiii. 52. Markland. 

35. The distinction is here wrong. This and the following verse are 
so near connected together, that only after Kot.i6y.svoi a comma must be 
put. Heumann. Professor Schulz. 

36. ofj.0101 uvQp(o7roig] Like unto men-servants, as in the next verse. 
And the same perhaps is the meaning of o.v§piairag, Phil. ii. 8. 1 Tim. vi. 
11. and 2 Tim. iii. 17. Moses, the servant of God, is styled in the 
Septuagint, 2 Chron. xxiv. 6, uvtyooTog rou ©sou. Dr. Owen. 

46. %i%oloy,Yj(rei aurov,] will separate him. Jobius, in Phot. Bibliothec. 
cod. 211. p. 636". Si^olopjOs'iriey rou zrvsvixotlog, separati a spiritu. S»^a<rat 
in the same sense Matt. x. 35. Plutarch in Pyrrho, p. 399. Markland. 
47* §u-pri<r£loa vsok%o.g.~] Supply vsT^yag. So likewise 2 Cor. xi. 24. 

Dr. Owen. 

48. xa) io zxapiQsvlo aroAu] Theophylact reads zsapaxdli^svlo, which 

seems better; because the Greeks not only generally use that word for 

Jldei committere, but Paul elegantly calls the gift of the Spirit zsapaxdl*- 

Wporp, 1 Tim. vi. 20. 2 Tim. i. 14. But zsap&liUvou is also used in this 

sense, Luc. xxiii. 46. and sometimes in the Acts. Beza. 

G g 49. xa) 



226 CONJECTURES ON THE NEW TESTAMENT. 

49- xa) ri &eAa> s) rj&yj avrrfftrj ;] F. rl SsAa> e\ r,(>7) (or rj y%r)) ANH<l»0AI, 
as the Vulgate, quid volo nisi id accendatur. Erasmus, Beza. — Make it. 
two sentences : And what is ?ny wish? O that it were now kindled! See 
xxii 42. Grotius. 

Ibid. Et quid mea? Jos. Scaliger ad loc. difficil. N. T. Colon. Allobr. 
l6*]Q. 4to. Professor Schulz. 

• 54. "Qrav iStjJs t^v j/s^ltojv] Ou. the article ttjv: it is left out, and I 
think rightly, in the Alexandrian and two other MSS. Dr. Owen. 

58. 'Q,g yap vTr&yeig] The Vulgate AE, quum autem vadis, which 
seems better. Beza. — Instead of yap, the Vulgate reads Se. If yap, for, 
be not faulty, bog must; because yap, if it be a rational, cannot ordinarily 
subsist with an Imperative. Markland. 

Ibid. 805 epyarlav] Beza says, he never met with this way of speaking 
elsewhere. Salmasius, De Foen. Trapez. p. 480, da operam. It seems 
to be a Latinism. Markland. . 

Ibid. Videor permultos Latinismos in Novo Test, reperisse : Aog Ipya- 
trlav own] AAa^Oat: ubi vel caecis manifestum est Romanum illud, Dare 
operam. J. Smith, A. B. Versio Grseca Jewelli Apologise Ecclesiae An- 
glicana?, Oxon. 16*39. 



CHAPTER XIII. 

9. xav ph vroirjo-y xapr6v~\ Budaeus and Beza make this an imperfect 
sentence, somewhat being understood ; sines, si quidem tulerit fructum. 
Stephens and Castelio make it depend on the foregoing: sine eum hunc 
annum — si forte fructum edet. — The expression is elliptical. Similar 
instances frequently occur in the best Greek authors. See particularly 
Xenophon's Cyrop. lib. viii. (p. 657. ed. Hutch. 4to) El (j.\v oZv iya> uy.ag 
\xavwg oioacrxo* oiovg yyt\ rspog a/Wrj/Xovg slvar e\ Se ju,^, xai zsapa tcov zspayz- 
y=vr i \j.kv<x>v fj.avda.v£e. If therefore what I say is sufficient to sheiv you 
hoiv ye ought to behave yourselves the one to the other, it is well; but, if 
not, learnit from your progenitors. Bp. Pearce. 

l6\ l&ou] This answers to our Nota bene ; and always denotes some- 
thing observable ; as here, that bur Saviour should tell how long this poor 
woman had been afflicted with this distemper. Markland. 

lJ.EWi. 



ST. LUKE, CHAPTER XIII. *2? 

1J. eir) aracj roig evtio^oig rolg yivopivoig 6ir auroo - ] Qu. yevo^svaig, ex- 
pressed their joy at all the miraculous things which had been done; 
for as this was but one miracle, the word zj£<rt can hardly be applied to it, 
unless there had been several performed at the same time. There could 
have been no objection or difficulty if it had been xou -mag 6 o^og e%a.tpev 
liii rw yivo^ivip uV aurov. Markland. — Xlaan is wanting in two MSS. 

Dr. Owen. 

21. s\g ahsupw caTcx. rpia.,~] eVg aKsuow. So the Italic Version, and 
Ambrose in his comment on the place, and in his Sermon V. constantly; 
not akzvpou. Bengelius, Gnomon. — And this certainly agrees better with 
otov. Dr. Owen. , 

Ibid. 'Ayam'^WOs &c] Our Saviour never gave a direct answer to ques- 
tions of mere curiosity, as this was. John xxi. 21, Peter, out of love to 
John, as it seems, asked Jesus, Kvpie, ourog 8e ri ; Lord, but what is to 
become of this man? Jesus answers, If I will that he tarry till I re- 
turn, what is that to thee ? follow thou me. See another instance, John 
xii. 34, 35; and the note on John xxi. Markland. 

24, 25. xa) ow ur%ij<rov(riv, a<p' ou &c] It seems to mean, and will not 
be able, after the master of the house hath got up (from his seat) and 
hath shut the door: and (or then) ye, standing without, will knock at 
the door, saying, &c. iyepftv) xa) a7roxXe<V>], as iye^eig aTroxXsiVr), which 
is very usual. So e^co efflavai xcu xgovew, is e£w erflwrsg xpousiv. The word 
syeqbeis does riot seem to relate to our Saviour's resurrection. See chap. 
xv. 20. Markland. 

25. 'A$' o5 av iyspQrf] It is not usual for the master to ris6 to shut 
the door; that he does before he goes to-bed. — I follow therefore the 
Vulgate, eitrsxQ?), intraverit. Castelio. — Connect this verse with the 
preceding, as it expresses the reason why they could not come in. 
They shall seek to enter in, and shall not be able, after that the 
master of the house hath got up from the table and hath shut the 
door, and ye shall have begun to stand without and to knock, saying, 
&c. Beza. 

28. trout o\f/7]<rQs] Some copies have o^/so-Se, with an Indicative, as oray 
ibecoget, Mark iii. ll. — But o^o-fie is more sure, the Subjunctive of the 
future; though the word perhaps is not easily found elsewhere. 

Markland. 

GG2 32. 



228 CONJECTURES ON THE NEW TESTAMENT. 

32. Ida-sis'] Basil. Seleucus, p. 277, reads Savpala. Prof. Schulz. 

33. ILkrjV ScT 1KB o-ri[X£%ov &c] This some ill connect with what pre- 
cedes : Say to Herod, / cast out devils — and moreover I must to-day, 
and to-morrow, and the following day, go. Beza. — Others place a stop 
at avgiov, and understand after it SaijaoW ixSaKhsiv, Nevertheless I must 
to-day and to-morrow cast out devils; and the day following journey on 

for &c. Jos. Alberti Obs. Phil, ad 2 Tim. iv. 7. — The Coptic Interpreter 
seems to have read, tsT^v 3sT juts s?vc« o-^spov &c. It is necessary that I 
live to-day and to-morrow, and that I die the day following. 

Bp. Pearce, Com. in loc. 

Ibid, oux sv^i^slai, fieri non potest &c] Plato uses the word in the 
same sense: e*Veg hZi-^eiai touto ytyvsa-Qat. Si quidem id fieri potest* 
Phsedo, § 42. p. 249. ed. Forst. Dr. Owen. 

34. ov tqottov opvig &c] Though opvig among the more antient Greeks 
signified a bird in general, yet it came afterwards to be applied to a hen 
in particular. See Aristophanes, Vesp. p. 81 1. Euripides, Here. Fur. 
ver. 71. For ttjv Iau1% vo<r<riau, several MSS. of good note read ra kaulrjg 
vo(r<ria, seemingly" more apposite to to rixva. cou. Dr. Owen. 

Ibid. You must put a note of interrogation after zslspvyas, which com- 
monly stands after ij0s7a;<ra7e. Bam bam, Apparatus enthyemat. Part II. p. 
22. Thus reads the Edition of Erasmus Schmidius. P? , qfessor Schulz,' 



CHAPTER XIV. 

5. ovog rj fioZs Big Qpeap l/Mrsowai] F. oi'g tj j3ow$. Mill. 423- — An ox 
and an ass are put in Scripture language for omne genus animantium; as 
in the tenth commandment, Thou shalt not covet thy neighbour's ox, nor 
his ass. And Isaiah i. 3. The ox hnoweth his owner, and the ass his 
master's crib. 

7. "EXsys Se rspos fobs k£kX?]jxs>/oi>£ raraga£o?\.<qv, kirkytov txws ra$ TspaSlo- 

xKHrlas i{-eKeyovlo,~] In the seventh canon of the sixth Council in Trullo, 

this is cited with a different reading and punctuation: Tsapa^oT^v 

EnArflN, he said to the guests, introducing a parable shelving how 

they chose the first seats. T>, Heinsius. 

14. xaX 






ST. LUKE, CHAPTER XIV. 229 

14. xai panares e<ry &c] It was not our Saviour's design to say, 
Thou shalt be happy because they cannot recompense thee (for there 
would be no happiness in that) : but because thou wilt be recompensed 
at the resurrection of the merciful or charitable, rwv Sixuiiov. that is, at 
the general resurrection thou shalt be rewarded among the merciful or 
charitable. So chap. xv. 32. where on signifies but. It is as if it had 
been written, xai ixa.xd.oiog so-jj on (oOx i%6vla)v sxeivcov vuv avlonrotioZval <roi) 
av}a.TO§oQrj(r£}a.i o~oi, &c. MarklaND. 

18. curb [Aiois TsapoLilfia-bai] scil. yvco[xr)g — from one and the same bad 
principle. Dr. Owen. — The substantive answering to [xiolg is supplied 
by xsaoailsia-bcti, ex una causa excusare, from one and the same aversion. 

Lightfoot. 

24- ovists rSv av&pwv ixeivcov] None of those men, indignantly: as, 
chap. xix. 27. Those mine enemies. Dr. Owen. 

28. ra. r&pog a.7raglio-[j.ov{\ Supply avr t xov\a. And so after zipr\vt\v, ver. 
32. Dr. Owen. 

34. Iolv 8s to cLxag [Awpa.vQy,~\ If the salt hath lost its savour. It is 
thought by some, that this parable is unphilosophical, and contrary to the 
nature of things, because, say they, salt cannot lose its savour, or become 
infatuated. But our Saviour seems to speak only upon supposition, if 
the salt hath lost its savour, not affirming or implying either that it can 
or cannot. Markland. 

35. Outs s\g y^v, ours &c] This seems to be a kind of rustic proverb, 
signifying the same as good for nothing : and that it signifies no more, 
seems evident from the parallel place, Matt. v. 13. sig ouSsv lo-p^ysi ; where 
Matthew omits the proverb, but puts an equivalent to it. Markland. 



CHAPTER XV. 

4, 5? 6\ Tig a.vhp(aTTog — Kal supcov — Ka» sA0fl>v] The Edd. divide this 
ill into three interrogations. Isaac Casaubon, after Theophylact, places 
only one interrogation at yslrovag, making it all one sentence. But it is 
best divided into two, and the interrogation placed at the end of ver. 4, as 
the English Version, Bengelius, &c. 

4. KOtloi- 



330 CONJECTURES ON THE NEW TESTAMENT. 

4. xalahsl7rsi — iv ry ipyj/jup, xou vropsvslai stt) to a7ro/ux>Aos] Connect Iv 
r^ zpr'pip y-oCi Tj?op£ui)ai, will he not leave the ninety and nine, and go into 
the wilderness after that which was lost? as Matt, xviii. 12. The n>oun- 
tains and the wilderness are the same. The habitation of the Baptist is 
called ep7)y.og r% 'louoaiag, Matt. iii. 1. where his father lived r] opsivrj, 
Luke i. 29- Knatchbidl, who often supposes xai transposed after a noun 
or verb, which is true of no one instance in the New Testament. 

15- «a* e7rsysfysv aurovj xa) has here again the force of a relative, and. 
may be rendered who. So chap. i. 63, and often elsewhere. Dr. Owen. 

17. IloVot jx/trdioi z&spiG-o-evovo-iv aglwv, syco 81 A»ju.a> ctTroAXujuwxj ; J The 
interrogation should be placed at oiplcov, and removed from cbroXAy/xai. 

Piscator. 

22. (rloA^v ttjv zsp(irt\v\ Quales Ptolemseus Philadelphus LXX senioribus 
dedit: quos Josephus vocat (fldKag apicrlag rpfig, Ant. XII. ii. 14. Hoc 
sensu hsQspsiov rwv apy.a.Ta)v, quod Joseph© concessit Pharao apud Philo- 
nem Jud. p. 369. Sic 01 vrpwroi <p(Xoi } quales habere solebant Reges. Jo- 
seph. Ant. xiii. v. 4. ra nrpwra pupa %pi6fj.evoi, Amos vi. 6. & Cantic. iv. 
4. Athenseus, v. 6". rrjg nrpwT^g ipsag. MARKLANP, 



CHAPTER XVI. 

2. T/ rouro anouco;] Elliptically for ri i<flt touto axovat, and spoken 
rather with indignation and astonishment than by way of interrogation. 

Dr. Owen. 

3. Ti srojvjca), oti 6 xvpiog Scc.~\ T?. ri aro*7j<ra) ots xvgiog jjiou &c. What 
shall I do, when my Lord taketh away from me the stewardship ? 

Bp. Pearce. 
Ibid. "What shall I do?" See Aristoph. Aves, ver. 1432. 
TJ yap ?sa&ai', (rxcafluv yap ovx hri<f\ay.a\. 
Mill found this line in Suidas, and thought he had taken it from the New 
Testament, and on that account inserted it in his various readings. See 
Haremberg Spec. Expos, in Lucam, xvi. Symbol. Literar. Bremse, 1747* 
p. 374. Weston. 

3,4. 



ST. LUKE, CHAPTER XVI. 231 

3, 4. In the Cambridge MS. the last clause, "for it was very great," 
immediately follows the question, as the sense requires. 

Robertson, in his Essay on Punctuation. 

8. on of ulo) — TtjV saulwv sj<ti.] This passage seems to have the look of 
an interpolation made by some reader, who had a mind to explain the ex- 
pression $f>ovl[j.a)s iirotrjG-ev. See Matt. x. l6\ Perhaps (ppovlfxcog in this 
place is cunningly, astute, rather than prudenter; as the title of the 

piece of Plutarch, Hot spa rwv 'Cwoov (ppovi^wrspa, &c. Markland. 

'O xvpiog is the Steward's Lord, see ver. 3 : but surely he could never utter 
the words that here follow, ori of oldl &c. ; nor can I think they came 
from the pen of the Evangelist. Dr. Owen. 

Q. Tote a)wvious <rx7ivag.~] What a\wvioi (rxyva) are, I do not understand. 
There seems to be a sort of a contradiction in the expression; for crxr^a) 
are only temporary conveniences, Heb. xi. 9. 2 Sam. vii. 6". amvioi are 
eternal. May we not read o\xlag instead of o-xrpag} This is elsewhere 
called laying up treasure in heaven, which cannot be called auoviog o-xr)vr\-, 
one would think, but dlxla aiwviog. 2 Cor. v. 1. See Heb. xi. l6\ But 
trxyvag here signify dwellings, without respect to their duration. So Rev. 
xiii. 6, rovg sv rS ovpavto o-xrjvovvlag must signify those who dwell in heaven. 
Markland. — Xxyvri, in the Jeivish notion of it (drawn perhaps from the 
Hebrew ptL% habitavit), seems to imply continuance. Thus, Matt. xvii. 
4. Peter says, It is good for us to be, i. e. to continue, here: therefore 
let us make rps7g o-xrjvag three tabernacles, &c. The grave is called <rxT}vr(, 
Isaiah xxii. 16. LXX. But most apposite to our present purpose is 
2 Esdras, chap. ii. IT. where we read in the Vulgar Latin — dabo eis 
TA3ERNACULA .eterna: which in the Greek must have been owo-co a<jro~g 
AI&NIOYS SKHNAS; the very words here used. I have some con- 
ception that it was a common phrase among the Hellenistic Jews, and 
therefore adopted by St. Luke. Dr.. Owen.. 

Ibid. Professor- Ern. Aug. Schulze, in Commentatione de Mammone 
injusto nequaquam ad coelestia tabernacula ducente, takes the words 
" make to yourselves friends of the mammon of unrighteousness" to be 
ironical, and consequently negative; and verses 10 and 11 to be the "ap- 
plication of the parable, aimvm <rxr\voii are, according to him, habitations 
of. this world. Professor Sckulz. 

m.Kai: 



232 



CONJECTURES ON THE NEW TESTAMENT. 



12. Ka» e» sv rip aAAo]pta>, &c] The meaning is, And if ye have em- 
bezzled what another gave you in trust, how can he give you a state in 
perpetuity? There is a sentiment like this in the Antholog. Gr. but in- 
verted. ' Eyvft) S' cog ouk etfli xaxwg x;xpY}y.ivav 6iv$pa roig Iftloig, stvai rar*<rJov sv 
ctXholploig. Callimach. Fragm. Eentl. p. 112. Dr. Owen." 

19. "Fine linen." The parallel place omitted in our Bibles is in Pro- 
verbs xxxi. 22. where tt)0, @6v<rov, is rendered silk, which must be wrong. 
'H /3oWo£ i*s "hivQu t) sUog rcag' 'Ivtioig. Pollux, vol. ii. p. 741. Weston. 

24. ^a^T) — dialog'] Elliptically for e<p' v&dlog. So Aratus, in his de- 
scription of the constellation Cepheus, 

to. /xev s\g xB<pa^.r}U, [xaKa rsoaiia. 



Baifl 



cov wxeavoio. 



Quae quidem ad caput sunt, plane omnia 

Tingens oceano. Ed. Oxon. 1672. p. 81. Dr. Owen. 

Ibid. " In water." Inscriptio apud Ficoronium hunc versum habet. 
Mus. Veron. cccxviii. 

*YXPON TA&P AOIHCOI ANAS ENEP&NAIAGNEYC. 

Weston. 
27. %ym yap zrivls aSe^^ouj] This should be in a parenthesis, the con- 
struction being, — ut meos fr aires (habeo enim quinque) commonefaciat. 
Castelio. — These words cannot all be put in a parenthesis, because, if 
they be, the relative auraig will have nothing to relate to. The position 
of yap is very common in Herodotus, where the sense is regarded rather 
than the construction. To bring the sentence into regularity, it should 
be thus: tva tsriy.^/r}g aorov s\g rov olxov tou izdlpng ju,ow zspog touj ufteTvtyoug 
jxoy, (ex * yfy z * re '^ e ) wcog 8ja//.aplu'p}1c« avToig &c. Markland. 



CHAPTER XVII. 



6\ 77J <ruxapivip TauTjj] To this sycamore-tree.. It is probable that 
Jesus stood near a sycamore-tree, and pointed to it, when he spoke this. 
In Matt. xxi. 21, it is to this mountain; on which see the note. 

Markland. 

7. e)<r- 



ST. LUKE, CHAPTER XVII. 233 

7. si<rsXQoV7i ex. tou ay poo epsl suQscog' HapexQcui/" avaTrscrat; 'AXX' wyi spsi 
aurto] In the first place evQeeog is more emphatically connected with 
ava.7rs(rai. Then aXX' wy\ spfi should make but one question with the 
foregoing words : which of' you, having a servant plowing, will say to 
him, when he cometh from the field, Come directly and sit down to 
meat : but will rather say, Make ready, &c. So Heb. iii. 16. 

Bengelius in Gnom. 

9. ow SoxaJ.J I think not. After the strong interrogation that went be- 
fore, this answer appears both languid and needless. It is wanting in 
three MSS. and in the Coptic and Armenian Versions. Dr. Owen. 

18. Ou% £j^s'9r;(rav] Read, with the Syriac, interrogatively: Have none 
been found who returned, — except this stranger? Piscator, Castelio, 
Priceeus, Schmidius, Eisner, &c. aXKoyvjr^g, because the Samaritans were 
originally Assyrians. Markland. 

21. =goi«ny] shall they say, i. e. shall it be said, hvlog upcSv, within 
you, i. e. already among you. Dr. Whitby, and Abp. Tillotson, Sermon 
40. vol. If. fol. without any instances of svlbg upaiv in that sense; h upv is 
usual. The word up.d>0 does not here signify the Pharisees in particular, 
but all mankind, as xxii. 1Q, and often. I believe by svtbg~vpwv is meant 
an inward principle, opposed to rsrapalrip^Gscog, observation, or outward 
shew; as is said of the spirit, John iii. 8. Markland. — Not, within, 
but, among you ; and as yet confined to you. So Xenophon, xdu wolapov 
svlbg, and confines you among or between the rivers. Cyr. Exp. lib. ii« p. 
115. ed. Hutch. 8vo. The sense seems to be this: Oux sp%£lai 13 frutri'Kela 
row 0=oy fisia Tsapuhtfrpsws, ver. 20. Regnum Dei attenta observatione 
non indiget: yaq — lulbg upcov l<fliv, ver. 21. Nam, in medio positum, om- 
nibus in propatulo est. Dr. Owen. 

23. xou epoiveriv ujouv] Rather, xou sav spoutriv. Bp. Pearce. 

Ibid. If, after 'Koti whs, we insert, agreeably to several MSS. the words 
Xpuflbg, the speech will be more determinate, as well as more conform- 
able to the text of the other Evangelists. Dr. Owen. 

30. KotJa rcatra] F. Taura, or ra aura, as MSS. and Is. Casaubon. — It 
should be printed with a small a, answering to wg ver. 28. Markland. 

31. sv T«) dyp<p, bp.olwg p}] Distinguish s<f\iv h rip aypio bpoliog, 
pr) sTTitflpB-i/aTio &c. The sense, if considered, requires this; 6 iv rS 
uypip is opposed to 6 £tt» rot) hcofxdlog, which is supposed to be in the 

h h city. 



S£4 CONJECTURES ON THE NEW TESTAMENT. 

city. Markland. — Take out the comma at aypm, and place it after 

by.o(ws. Bp. Barrington. 

34. 6 sl$ zra.%oLh-q<p(hj(rsla.i] Many MSS. without. the article, as evog — too 

kri^oo, xvi. 13. crlvJe — xai. c&i 7sivie, Matt. xxv. 2. and here at ver. 35, y 

is omitted in some MSS. and in Mill's text. Bengclius, Gnom. 

Ibid. SJo £7r) x7dvT}<; jW-ja^ 1 ] As it is not customary in the East for two 

men to lie together in one bed (see Harmer's Observations, vol. I. p. 16'5), 

so, perhaps, the true meaning of x?uvvj£, in this place, is, not bed, but 

bed-chamber. Dr. Owen. 

Ibid. This regards rich men: tivo men lying upon one couch; at supper, 
I suppose. Markland. — See the note on the following verse. 

35- Suo oCh-rfioucrai] This regards women of inferior condition, two 
women grinding together. This division makes ver. 36^ in the common 
editions, less necessary: Mo so-ovlai sv tu> aypco, b gig 7&agcO\r)<$>Q7io-slai, xou 
b srspog aQe&rjo-elau. Matthew inserts the thirty-fourth verse here ; Luke 
omits what in Matthew xxiv. makes the fortieth verse. Our Saviour unr- 
doubtedly spoke both ; but each Evangelist chose to mention a different 
one. Markland. — Though the thirty-sixth verse be wanting in several of 
the Greek copies; yet, as it is to be found in several others,. and in almost 
all the antient versions, I see no good reason, I own, why so many edi- 
tions should leave it out. As, to the interrogatory by which Wet stein 
would invalidate its authenticity, viz. " What could they be doing in the 
field by night?" it may easily be answered in the words of St. Luke — 
" They might perhaps be keeping watch over their flock by night," chap, 
ii. 8. Besides, the two first men, and the women, are in the city; the 
two other men in the country, conformable to ver. 3 1 . And therefore it 
should seem, that without this clause the narration would be imperfect. 

Dr. Owen. 



CHAPTER XVIII. 

1. avroHs] to them, i. e. to his disciples, xvii. 22, whence it should 
have been translated, that they ought always to pray; not that men 
ought. This depends upon what went before, and should not have been 

separated 



ST. LUKE, CHAPTER XVIII. 235 

separated from it by a new chapter: it reaches to the ninth verse of this 
chapter. To pray, viz. for deliverance from the persecution of the Jews, 
as appears from ver. 8. Markland. 

4. £7rx ypovov] The Vulgate and Syriac add rsohhv, for a long time. 

Dr. Owen. 

6*. 'AxouVocJs t* 6 xpflrjs — "heysi\ I would rather read, if MSS. would 
permit, 'HxotWJs, Ye have heard. Pricaeus. — The present reading is 
much better. 'Axava-ale, Hear, that is, observe or mind, what the unjust 
judge saith. And shall not God, the righteous judge, &c.? For so 
much is implied in 6 8e Ssog. And without attending to this antithesis, 
the force of the argument is lost. Dr. Owen. 

7, 8. fiowvlwv — Tjjxljsaj xa.) vuxlos, xa) paxpo()v[A(ji}V sir at/roTff] Qu. whe- 
ther it may be pointed thus : ^e^ag xa) vuxlog ; xa) fj.axQO$it[x.(Sv lir auroTg, 
Xzyai v[uv on zs-oi^ast Trj* sx$lxri<nv aurwv Iv Tap/st. tstT^tju q vlo$ &C. Kai 
before paxpoQufAwv will signify xalrot, although. Markland. — Read, with 
the Alexandrian and other MSS. paxpoSupsT mr aureus, who cry day and 
night, and God is slow to hear. A like construction is eav pq Sijcr*), xa.) 
tots %1a.p1ra.a-ei) Marc. iii. 2J. ju.^ cwrodaj/*], xa.) erepog eyxaivisi, Deut. xx. 5. 
Gen. xxvii. 12. Matt. v. 25. xxvi. 53. xxvii. 6*4. Rom7xi. 25. Mark v. 23, 
fin. Luc. iii. 25. xviii. 7. John xii. 35. Bengelius in Gnom. 

■8. Mintert has collected several instances from the LXX, in which 
stA^v signifies praeter, nisi, excepto. And it seems to occur in this sense 
Acts xx. 23. If this be admitted, a much better interpretation may be 
given to the passage under consideration than that in which Com'- 
mentators have hitherto acquiesced. The version will be, "God will 
avenge them speedily, unless the Son of Man when he cometh shall find 
faith upon earth." Bp. Barrington. 

Ibid. The words shftwv, rrjv rsialiv, and rr\g yijg, are so ambiguous, that 
it is impossible for any man to be certain of the sense of this place. The 
most obvious is, And yet, when the Son of man cometh, will he find the 
belief of this in the land? that is, he will not find. See the note of Dr. 
Whitby, who gives the reason why it was not believed either by Jews or 
by Christians. The first part of the verse regards the destruction of 
Jerusalem ^ the latter, the incredulity and hard-foeartedness of the Jews. 

Markland. 
mh2 Ibid- 



236 CONJECTURES ON THE NEW TESTAMENT. 

Ibid, h ra^si.] Not speedily, or, in a short time: for that is not con- 
sistent with [xaxpo^v[j.d}v, ver. 7 ; but, suddenly, unexpectedly, when men 
are not aware. See Matt. xxiv. 42. 44. 50. Dr. Owen. 

11. (flabeig rsr fog lauJov,] Read, with the Syriac, standing by himself, 
prayed, a mark of his self-opinion ; for of what moment is it whether he 
prayed within himself or aloud? Beza, Grotius. — This iEschylus styles 
<flabs)g sx aroSi&V, init. Choeph. But we want authority for rzpog saviov sig- 
nifying seorsum, apart : we find vrpog eaulobg $is7<oy!govlo, emov, &c. in 
Mark x. 26". xi. 31. xii. 7. xvi. 3. Luke xx. 5. 14. and mpog epavlov 
e'ksyov, Achil. Tat. lib. i. b^v, Aristaen. ep. ii. 2. i. 28. Arndius, Misc. 
Sacr. Homberg. 

14. on -mag — u\|/a)9v]o-£]ai.] This, being found word for word in chap, 
xiv. 11, may be suspected as having been put down here in the margin, 
as pertinent to the subject treated of, and thence transferred into the text. 
The word on adds greatly to the suspicion. Perizonius, somewhere on 
^Elian's Var, Hist, has treated largely of this manner of putting on in 
Marginal Remarks. Markland. 

24. to. xpypala e%pvlsg] Xenophon, Cyrop. III. 7. 0A/713 tJ to. -^pr^oHa. 
%yoM<ra, sc. %ajpa. Idem Hellenic. V. p. 553. A. 01 e%ovleg rag ouo~iag. 

Markland. 

31. rai ulu> row. xsrsp) rot) ulou aurou, Epiphan. Haeres. 42. p. 427. Syriac. 
Itala, MS. of Beza, and even Beza by a conjecture. Professor Schulz. 

35. \v Tto sfyl^siv aurov *\g 'Ispi%a>, ru<pAo£ ng &c] A distinction, should 
have been placed after aurov, thus : But it came to pass, as he drew near 
(viz. to Jerusalem), at Jericho, a blind man, &c. This reconciles the 
Evangelists in the great difficulty: the circumstance of one only being 
mentioned, when tivo were cured, is of no consequence. Theophylact, 
on Matt. xx. 20, 30, observes, "Though Luke and Mark say one blind 
man, yet there is no disagreement in this; for they mention the more 
remarkable one only." Right. What follows is very extraordinary: 
" L,uke says, that Jesus cured a blind man before he came to Jericho ; 
Mark, after he was gone out of Jericho : but Matthew, being a lover 
of brevity, ■csspii'ha&ev sv ravl<£ roug Sw'o, plainly says, that two blind men 
sat by the way-side, as Jesus departed from Jericho, and does not say a 
word that one was healed before he came to Jericho." The contradiction 

in 



ST. LUKE, CHAPTER XVIII. 237 

in the Evangelists, which is occasioned by this passage in Luke, will be 
removed by the alteration suggested above. But the error in Theophylaet 
is a capital one, owing to the want oT a single comma. — Our Saviour's 
journey to Jerusalem began to be described ver. 3 1 ; and he is brought 
neai'er and nearer to it by several stages. Thus, ver. 35, he is at Jericho; 
from which to Jerusalem was only a morning's march for Pompey's army, 
Joseph. Antiq. Jud. XIV, iv. 1. In the next stage, he is passing through 
the territory of Jericho, chap', xix. 1. At the 11th verse of that chapter 
he is near Jerusalem; at the 28th, going up to Jerusalem ; at the 29th, 
xou eyivelo, wg r^Fyiasv, slg Br^cpayrj &c. (for so again it should be pointed, 
as is plain from Matt. xxi. 1 . xou ors yfyio-av s\g 'IspoeroXupx, xa) rfhftw elg 
Bv]0<pay^, &c.) At the 37th, he is now come nigh, viz. to the foot of thk 
Mount of Olives: and lastly, ver. 41, and when he was come near, viz. 
within sight of the city. "Efylgeiv slg (as in Matt. xxi. 1.) is to be near a 
place, as a man is before he comes to it, there being an ellipsis of the 
participle zsopzw^zvog, or some such word, before e\g, towards.: This 
signification cannot here have place, because Matthew and Mark say 
plainly that the blind man (or men) was healed as our Saviour went out 
of Jericho, and therefore I have translated sig 'legato, at Jericho, viz. as 
he was going out of the town, at the town's end ; and so he jpassed on, 
through -njv 'lspi^w, the territory of Jericho; most cities having a district 
or portion of land lying round the city, which was called the ^«>pa, or 
territory. See Salmasius on TrebelL Pollio>. p. 307. T. II. Hist. Aug. 
Scriptor. Dr. Whitby, who (on Mark x. 46) reads h ™ Ifylgstv aurov e\$ 
'Ispi^w, and translates it, when he was near to Jericho; and adds, "so is 
he who is gone a little from it, as well as he who is come near to it, 
which St. Luke does not say," is under a mistake. 'Efylgew has the 
signification of being near, any way, whether before or after, Deut* 
xiii. 7. but efylgeiv s\g is different, as I said before, to be near, toivards. 
sig 'lep^w has nothing to do with eFyigeiv here; but signifies at Jericho, 
as s}g "Agoalov, at Azotus, Acts viii. 40. Plutarch, Fab. Maxim, p. 46*. C. 

Marklanjx 



CHAPTER 



S3 8 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER XIX. 

2. a^nsXeoiojs,] a chief-publican, an arch-publican. Probably he had 
a country-house in the district of Jericho. Markland. 

4. xou 7BpQ%pa.[Aa)V £[Mrpoo-0ev,~] Here sf/wrfjocrOsv seems to be redundant : 
but Xenophon writes in the same manner; nrpocmropsosa-^s s{j.7rgo<r&ev. Cyrop. 
lib. iv. p. 200. ed. Hutch. 8vo. Dr. Owen. 

7. airavles] This word includes the Apostles and Disciples; and yet it 
can scarcely be imagined that they should murmur or grumble at him on 
this account. It must mean all those who were not his Disciples. Theo- 
phylact explains it by oS ctoAAoj. In many places of these writers, sense 
is to be regarded more than words. Markland. — One MS. wants this 
word, a.7roLv\es: and instead of it two other MSS. read o» <$agj<r«7o(; which 
I suppose to be the truth of the case. Dr. Owen. 

9. Eire 8s zsplg auToi/] And Jesus said, not, unto him; but of or con- 
cerning him to the people. See the Persic Version. Cod. Latin, read. 
vrpog aurot>£. Dr. Owen. 

Ibid. xaftori xou aorog, &c/j It must be very astonishing to the Jews, 
to hear that salvation was that day come to Zaccheus, even (xaflori, 
quatenus) as he was a Jew ; for they all had a notion that a Jew, a de- 
scendant of Abraham, had a right to salvation. To hear Jesus call such 
an one by the name of to ctwohcohhs was amazing : vsqlg aurw, concerning 
him, spoken Jto some third person, viz. the Disciple; for, if Jesus had 
spoken this to Zaccheus himself, he would have said <ru mos 'A£paaju. el, 
not kotos £<rhv. Markland, 

13. "Occupy tiH I come;" that is, trade, merchandise, negociate, 
employ the money till I come. See Suidas, voce vspafyalsurris, mercator. 

Weston. 

22. y$ei$ or* lym &c] Read this part of the verse interrogatively: 
Didst thou know that I was an austere man, &c? Wherefore then, 
&c. Dr. Owen. — Thou ownest that thou knewesl. Markland. 

25. xai s*7rov atrip- Kupts, s^s» Uxa fxvofc.] This verse should be in a 
parenthesis, with a smaller stop after l^ov)*, ver. 24, because the reason 

of 



ST. LUKE, CHAPTER XIX. m 

of the 24th verse followeth in the 26th— give it to him that hath ten 
pounds (And they said unto him, Lord, he hath ten pounds already), 
for I tell you that to every one that hath shall be given, he. Mark- 
land. — If not to be left out, this verse must be included in a paren^ 
thesis. Bp. Barrington. 

27. As this parable, of the nobleman evidently contains two distinct 
morals, one respecting his citizens, and the other his own servants, it 
might naturally be expected that both of them would be drawn out com- 
plete : and that, after the punishment of the refractory citizens, the 
punishment of the wicked and slothful servant should be also specified. 
Accordingly, to the words sprpoo-Qsv ftou, the Cambridge MS. subjoins — 
xcu tov axpsiov ?)oi>7^gv sxSaXels, x. r. A. And cast the unprofitable servant 
into outer darkness : there shall be weeping and gnashing of teeth. But 
this perhaps St. Luke left to be deduced from St. Matthew (xxv. 30), 
without expressly adding his words. Dr. Owen. 

28. sTroosuelo e[x7r%o<r()£v for s'15 to ey-irpoo-Qsv he went forwards-; he con- 
tinued his journey. Dr. Owen. 

33. efirov ol xupiot avTou] The owners of it said. Qu. could the colt 
have more owners than one? St. Mark, in the parallel place (chap. xi. 5), 
has rlvsg rSu Ixii e&lrjxoTwv, some of them that stood, there said. Perhaps 
St. Luke meant to inform us, that those persons who stood there, and 
interrogated the disciples, were members of that family to which the colt 
belonged. And if so, the text is not only right, but is also a proof how 
much one Gospel contributes to the illustration of another. Dr. Owen. 

37- 'EJy/£o!/Jo£ Ss avTov tj'St) ixpog rjj xaia£a.<rsi~j Distinguish with a 
comma after $fy. The words which follow explain what he means by 
efyi^ovlog. Markland. 

38. iiprjvr) h oupavia] Qu. concerning the meaning of it. Luke ii. 14. 
it is said, em yrj$ sigryvij. The word e\pr t vn\, I suppose, is put appositively 
to Bourfosus; and he is called elprjvr) h <rJ?as>a>, as being the cause of our 
peace in heaven, viz. by reconciling God to man. Others interpret it as 
a doxology. Markland. — I doubt the integrity of this verse. Ba<rast)g 
seems to be an interpolation. Ei^'vvj h ovpavS, I know not what to make 
of. It is a singular phrase, not to be met with elsewhere in the New 
Testament. One would think it should be, eipyvr) hr\ y-ijg — peace be on 
earth, and glory in the highest. Or, shall we read, elrftn) g$ Jpou/oO — 

May 



240 CONJECTURES ON THE NEW TESTAMENT. 

May peace come from heaven, that glory may be rendered to God in the 
highest? Or, finally, shall we leave these words out? For they are not 
to be found, nor any thing like them, in the other Gospels. Dr. Owen. 

40. "The stones would immediately cry out." 

Servi ut taceant; jumenta loquentur, 

Et canis, & postes, & marmora. Juvenal, sat. ix. ver. 103. 

Weston. 

42. et eyvcog — Iv ry 'Jjw.epa o~ou rauTj}, ret ispog elq^VTjV trow .J F. with the 
change of one letter, h rjj ^jjuipa <rou tuutji TH zrpos mpyjvYjv, if thou 
knewest in 'this thy day, which thou allottest to thy security. Mal- 
donat. — s\ syvwg — O, that thou hadst Jcmt&n, &c. Dr. Owen. 

42, 43- o^a7ifj.wv <rov. "Or* rj^ouGiv Tjjt/ipai hrl ars, xai r«7so»£aAot><nt> &c/J 
I had pointed it, vuv &s expvGrj cbro o<£>0afy/.cov <rou, on tf^ovcriv — but now it 
is hid from thy eyes, that times will come upon thee when thy enemies 
will, &c. I find Theophylact does the same, and Joan. Sarisburiensis 
Policrat. ii. 7. — Beza thinks otherwise. Kai signifies when in many 
places of the New Testament. See an instance in chap. xx. 42, xa\ auras 
Aa£*8, when David himself. — After T^tflSv, ver. 46", may be put a note 
of Interrogation, and the like in the other Evangelists. Makkland. 

47. xai 0! TxpuiToi tou Xa&u-J These words, if not an interpolation, 
should properly come in between y puppal ei$ and l^'rowv. Here alone, 
by-the-bye, does this phrase occur. The expression elsewhere is, ol 
zzpio-GvTSpoi rod Aaov. Dr. Owen. 



CHAPTER XX. 

1. SiSao-xoiflot,' avrov — xai suaiysTu^ojuivou,] Why this specification of 
preaching the Gospel? Did he not always preach the Gospel, when he 
taught the people ? Hence I conclude, that xa\ eoaiysXtf o/xevou should be 
thrown out as a marginal reading; founded perhaps on Matt. iv. 23. or 
ix. 35. Dr. Owen. 

13. 'la-tog] It may be observed, that this word, which implies uncer- 
tainty, is not to be found in the Gospels, except in this place, and here 
too in a parable. The Spirit of Truth could be under no doubt in any 

thing : 



ST. LUKE, CHAPTER XX. 241 

thing: and therefore perhaps and probably have not room in these 
writings, as they have in those which are merely liuman. Hence, I sup- 
pose, Beza, on the Epist. to Philem. ver. 15, will not allow ra^a to sig- 
nify perhaps as of a person doubting, sed ajfirmcitionem duntaxat ernolli- 
entis, as toluol, and '{<rtog, he says, are often used in Aristotle, and as ni~ 
mirum and utique by the Latins. We should express it by it seems. 
But it is certainly otherwise Rom. v. 7. for there a casual thing is spoken 
of: and in other places, where the Apostles speak of things merely 
human, as other men do ; for the nature of things was not altered by 
being under the direction of the Holy Spirit. Markland. — Icrtog means 
here, not perhaps, but surely. It bears the same sense in LXX. 1 Kings 
xxv. 21. Xenoph. Cyr. Anab. lib. iii. pp. 1QQ, 201. ed. Hutch. 4to. 
iElian. V. H. xi. 8. The other Evangelists express no doubt. Bp. 
Pearce. — The event shews, that it was not sure they would reverence 
his son : therefore 'la-cog, fortasse, perhaps, it may be, is, I think, bet- 
ter. Dr. Owen. 

l6\ 'EXsvVs/a* xa\ awc/hia-ai &c] In St. Matthew, chap. xxi. Jesus asks 
(ver. 40) a question, to which the Rulers, Pharisees, and Elders, give 
(ver. 41) a direct answer; which answer of theirs he confirms (ver. 43), 
and tells them that they are the men, and that the vineyard will be taken 
from them. In St. Luke this their direct answer is omitted; so that 
Jesus means here to answer his own question; and having told them 
(ver. 15), as he does in Matthew, how they would use the householder's 
son, they reply (which reply Matthew omits), Mr t yivofla, God forbid that 
we should do such a wicked thing as to kill our Messiah. " Yes, ye 
are the persons," replies Jesus ; and that is the meaning of Psalm cxviii, 
22. A stone which the builders rejected, became a chief corner-stone : 
ye are the builders; I am the rejected stone; but, however rejected by 
you, I shall be the chief stone in the building, Marklaxd. 

19. xai ♦e'qjo&jQrjo-av rw *aov] These words should be put in a paren« 
thesis. Their proper place would have been at the end of the verse. 

Markland. 

20. zrapalr l pr l o-avleg'2 scil. aurov, or xctioov, watching him, or an oppor- 
tunity. Dr. Gosset. 

35* xaia^iwfyivlsg ?"o3 aicuvag sxslvou r<j%siv~] It seems better if tv%s7v 
was omitted, as xulaEuSfyvcu Tt,g 0a<rtXs/a? row QeaZ, 2 Thess. i. 5- an d 

1 1 Conjugio 



242 CONJECTURES ON THE NEW TESTAMENT. 

Conjugio Anchisa Veneris dignate superbo, Virgil; and the Vulgate, 
qui digni hdbebuntur sceculo illo. Pricaeus. — But so the best Writers add 
tu%siv; as a^iou elpi tou eTraivdv tv%siv, Dem. de Corona, a^iov ovla rijg 
nfxijg Taurys ru^sh, Dion. Hal. vi. 76. See more in Wetstein. 

Ibid. See Alberti Periculum Critic, p. 21. Blackwall, Auctores Sacri 
Class, p. 397. Professor Schulz. 

36. (IvuPyehoi yap e»<n)] In a parenthesis, Ka) answers to ours — outs 
dvvavlat, — xa) viol s\vi. See on xii. 26. Markland. 

37. xa) M.to(rf}s £{j.rjvi)<rev £7r) too fiarou, cog Xeyst] Moses himself did not 
call the Lord the God of Abraham, &c. Perhaps it would be better to 
place a comma at Iprrivucrev, and connect sir) rijg 0arou cog "Xsyei— Moses 
shewed, when, in the discourse at the bush, it is said, that the Lord is 
the God of Abraham, &c. or he said, meaning God said, as the word is 
frequently used. D. Heinsius. 

Ibid, wg xiysi] F. og "hkyei &c. For he (Moses) wrote the account. 

Dr. Owen. 

Ibid, rov 0sos> 'A6gaa/*] Matt. xxii. 32. / am the God of Abraham, 
&c. not, / was the God, &c. which must have been said if Abraham had 
been so dead as never to rise again. God is not the God of carcases. This 
is partly Theophylact's interpretation. Markland. 

3JL ■nmulsg yap aurcp %ai(rw^ F. OI AYTOT, %w<riv. all live ivho are 
his. So the argument is clear, which is otherwise obscure. Dr. Mangey. — 
See it illustrated by Grotius, Hammond, and Clarke ; which has, of late, 
been further strengthened by observing that Elohim, Exod. iii. 6*, denotes 
the covenanter, from N7N, juravit. Under that character God stipulated, 
1. That Abraham's seed should inherit the land of Canaan ; and, 2. That 
in Him all nations should be blessed. In this latter respect he is not the 
God of the dead, but of them who must be virtually alive in him, since 
they are to live and be blessed hereafter. Dr. Parry s Defence of Dr. 
Sherlock the Lord Bishop of London. 

Ibid. The derivation of the word Elohim, from the Arabic , Jf 
which is given in this note, is contrary to the first principles of Grammar; 
as, according to them, the !~f Mappikatum never can be changed in 
literam quiescentem. Professor Schulz. 



CHAPTER 



ST. LUKE, CHAPTER XXI. 243 



CHAPTER XXI. 

6. TdZra. a. QcoopstTs &c] It cannot be interrogatively : hceccine 
spectatis? as Beza would read, which the relative a prevents. Piscator, 
Grotius, D. Heinsius. — Beza here, as often, departs without reason 
from the Vulgate: quod ad ilia quce videtis, venient eis &c. — Perhaps a 
should be omitted, as it is Mark xiii. 2. But see Grotius and Le Clerc. 

Markland. 

8. Xeyovlsg' "On syal eljuu* tea) o xaipbg rj'JyjxrJ Distinguish xai' 'O 
xaipbg &c. saying, I am the Christ; and [saying] the time draweth 
near : these being the words, not of Christ, but of the impostors. Mark- 
land, on Lysias x. 556*. ed. 4to. 

Ibid. Heumann has already given this conjecture of Markland's on this 
verse. Professor Schulz. 

10. ToVs eJisyeu] F. Tors (sXsysv auTolg) eysp($rj<rela.i. — Then (said he) 
nation shall rise up. Beza, Isaac Casaubon. — Tors eXsysv auroig disturb 
the tenour of the prediction; therefore leave them out; and, with seven 
MSS. and the Syriac Version, read sysp^rjo-flai yap s^vog &c. Then the 
text of the three Gospels will be exactly and literally the same. 

Dr. Owen. 

12. ayo[i.£vovg stV] Does not the analogy of Grammar, require that it 
should be ayovleg Iff), in apposition with the foregoing participle, zsapa.- 
htiovleg ? The Vulgate has trahentes. Dr. Owen. 

13. 6/juv s\g fjuxplupiovJ] In Mark viii. 9. it is s\g fAuplupiov auroig. Pro- 
bably our Saviour spoke both, elg paolvpiov aoroig, xa\ vfjuu- but Mark 
chose one of the two, and Luke another, as is usual. Matthew, in- 
stead of auroig, perhaps, put zsacri rug eQv&ri, xxiv. 14. which is compre- 
hended under auroig. Markland. 

19. 'Ev Tji y7ro|xovr| ufiMiv x^Vao-Se &c] Rather, with four MSS. the 
Vulgate and Syriac Versions, read h Ty u7roy.ovYJ uptvv x/tjVso-Ss &c. and 
translate thus : By your perseverance (in the faith) ye shall preserve 
your souls. Bp. Pearce. 

112 21. 



*44 CONJECTURES ON THE NEW TESTAMENT. 

21. Tore oJ sv ry 'IouSaia— op] - ] I suspect this member of the verse to 
be an interpolation from the other Gospels. It breaks the connexion be- 
tween the following relatives and their antecedent. For h plo-m auY%, 
and s\g au'rigv, can with no propriety be supposed to refer to Judea; but 
must evidently relate to the city of Jerusalem. Perhaps, then, the ori- 
ginal text might have stood thus: ver. 20. Ip^odcig aorr t g. 21. Tots oi sv 
jxeV«) auriis &c. Dr. Owen. 

Ibid. aur% and aunfv.] viz. Jerusalem, not Judaea. Markland. 

Ibid. exy<o%eiT(o<rav\ Let them go into the %(oqai, or districts which 
lie about Jerusalem: eant in regiones circumjacentes. See Demosth. de 
Cor. p. 28. ed. Oxon. Aristid. I. p. 98. D. Luc. ii. 8. Cic. in Ver. lib. iv. 
35. Philippic, ii. 40. Markland. 

25- xai eV» rrlg yr\g <rvvo%r} iBvSvj This, according to Tertullian adver. 
Marcion. lib. iv. down to t<Zv sTrsp^o^avmv Tf t oixouj*sv7), should be an entire 
verse. D. Heinsius. — So it may; but it should be rendered thus: and 
there shall be — a distress of the nations in the land of Judea. For the 
distress was to come upon the Jews, and not upon the Gentiles. Dr. Owen. 

Ibid. r}%o6<rr]g ^roCKacr<rr]g xou o-aXou*] Can the roaring of the sea be a 
peculiar sign of the approaching terror which happens in every tempest? 
Matthew leaves it out. The word as, therefore, like the Hebrew 2, 
Cantic. i. 3. is understood, distress of' nations with perplexity, as of the 
roaring sea. D. Heinsius. — Or, as the Alexandrian and several other 
MSS. read, iv a-wapla. HXOYS &<xAao-o-7]£, And there shall be signs in the 
sun and moon and stars; and upon the earth distress of nations; through 
Hie terrors of the roaring of the sea and ivaves; men being dispirited 
through fear, &c. a-ropta, terror, as Lev. xxvi. 16. — And as the Vulgate 
connects, Prce confusione sonitus maris. Bengelius, in Gnomon. — The 
sea and the waves roaring, symbolically represent a collection or mul- 
titude of people in commotion: and frequent commotions there were in 
several parts of Judea before the destruction of Jerusalem. Dr. Owen. 

26. obro <$>o'£ou ttm tt> pov^Qxiag toov iirBpy^^ivoov^ The English Version ill 
places a comma at <po£ov, mens hearts failing them for fear, and looking 
after those things which are coming: t&v iirep^o^svatv belongs both to 
4So'6oy and mpo<rhoxia.g, mens hearts failing them for the fear and ex- 
pectation of those things which are coming. — So Plutarch in Antonius: 
lia tov ifyotoov xai vrpo<rhoxiav too p&?0\Qvlog. Bos, Obs. Misc. c. xxi. 

28. 



ST.* LUKE, CHAPTER XXI. $45 

2S. avaxu^als, xou iirapale ra$ xsipeChag 6f«ov] I point after amxtyals, 
to prevent mistake: for it may be doubted whether avaxtnf/ols raj xsQc&as 
be Greek. Our Version likewise does the same. Markland. 

39. orav crpo£aA«)0-JV rfirj, fi\s7rov}es a§>' ea'jl&v yiva>crxel£\ Distinguish: 
orav zspo&a?M<riii IJ&q fiK=7rovleg, <&<p' saolwv &c. that is, (S^lsro^'ss orau t)2>7] 
7SpoS<xka)<rw, Ye now seeing when they shoot forth, know of yourselves 
that summer is nigh at hand. Markland. 

Ibid. I point after ftkixovles, and not after 7^13. Bp. Barrington.— 
This verse, as appears from its various interpretations, is not in its genuine 
state : but how to restore it is a matter of difficulty. This only is certain, 
that, if we leave out the seemingly needless words, /3?\.eVov]s£ ac£>' eaulwv^, 
together with the latter rfirj, the text will then perfectly correspond with 
its parallels in the other Gospels. Dr. Owen. 

Ibid. Read, orav isf>o&aka}<riv r$r\ \_tol $Aa<r77jp,ala] a§> saulwv, when 
they pusJi out their buds from them, fihsirovlsg yivwo-xele, x. r. X. 

Mr. Ashby. 

31. yjaag.] The comma after this word should rather be put before it. 

Heumann. Professor Schulz* 

32. At the end of this verse Beza and the Syriac add raura. 

Professor Schulz. 



CHAPTER XXIL 

J 7, 18. These two verses should, probably, be placed after ver. 20, 
which will make the whole narration consistent with itself, and with Mat- 
thew xxvi. 26", and Mark xiv. 22. Verse 19, He took the bread. Ver. 20, 
Likewise after supper the cup. Then — And he took the cup and gave 
thanks. — For I will not drink the fruit of' the vine, &c Beza. 

2"0. iv~ rat uljAall |*oi», to vTep uysov ix%uv6[x.ivov] Read either tw ix%u- 
vopAvio, as Basilius in his Ethics; or, these words being added in the 
margin from Matthew and Mark, afterwards got into the text. Beza. — 
An apposition like this in sense, and of different cases, occurs 2 Cor. viii. 
123. xi. 28, A«ts i. 5. Lev. vi. 8. aL 15. Gen. xxi. 33. Deut. xxxiii. 6. 

Bengelius. 
Ibid, 



U6 CONJECTURES ON THE NEW TESTAMENT. 

Ibid, to — Jx^uj/ojuuitfov.] If this be not an interpolation, aipa (contained 
in a. c i[Actli) must be supposed to precede; or otherwise the sentence cannot 
be brought into conformity with its parallels in the other Gospels. Com- 
pare Matt. xxv. 28. Mark xiv. 24. 1 Cor. xi. 25. Dr. Owen. 

Ibid. The words to virep upwv Ixyyvoixzvov must be connected with the 
words to zrolrjgiov : this is the cup, which is shed for you. Sto.lberg, de 
Solcecism. N. T. p. 12. These words are perhaps from another hand. 
Beza. — St. Luke quotes the words of the Institution just like St. Paul, 
1 Cor. xi. 24, 25. But St. Paul leaves out also the words to u7reg opwv 
£>c^uvo^svov. Balduin. Commentar. in Epist. Pauli ad Romanos, Quaestione 
VIII. Professor Schulz. 

24. 'Eyivelo 8! xtxi fyi'hovsixia &.c] Now there had been a contention 
too &c. So it should have been translated; for Matthew and Mark tell 
us that this contention happened in the ivay, before they came to Jeru- 
salem: nay farther, before they came to Jericho, Matt. xx. Mark x. So 
that Dr. Whitby seems to be under a mistake. See his note; as likewise 
Theophylact, p. 5 15. B. It does not seem probable that there should be 
a dispute concerning priority at this time. Markland. 

29. K.dyw %io£llQs[j.ai vfuv, xothcos ZiibBo jxo» zralrip [j.ou, Qavihslav "vol 
&c] According to the distinction of this place in Theophylact, it should 
be read SjaJ/Qejut-at ujuuf, (xot.Qa>s Sieflelo pit z&dlrjp jxou /3a<r»?vs/ay) jW — i. e. 
And I grant to you (forasmuch as my Father has granted to me a 
kingdom) to eat and drink at my table in my kingdom, and to set, &c. 
And because it is usual, not only with these writers, but with the most 
polite authors of Greece, to put the parenthesis seemingly out of its 
proper place, the natural order of writing may seem to be this: And I 
grant to you to eat and drink at my table in my kingdom (forasmuch as 
my Father hath granted to me a kingdom), and to sit upon thrones, &c. 
See on Mark xi. 13. concerning the parenthesis being displaced. 

Markland. 

30. Matt. xix. 28. says Ixi Scohxa %qovw$, though our Saviour knew 
that one of the Twelve would fail : but Matthias made up the Twelve. 

Markland. 
36". xtxi ayoptxo-aTUi y.a.%ixipav.~\ Many MSS. read ayopa.o~et, in the future 
consequential of a preceding imperative, by a like construction as occurs 
often, Let him sell his garment, and he shall buy a sword. See Luke 

xviii. 



ST. LUKE, CHAPTER XXII. 247 

xviii. 7. Bengelius. — The word /xa^atpav here seems to be an interpola- 
tion, occasioned by what is said in ver. gft about their having two swords. 
Bp. Pearce, Com. in loc. — The words jaa^capaj wfc Suo, ver. 38, would 
probably have never been expressed, bad not the word p.a.yjxipav been first 
introduced here. To buy a sword is a proverbial advice to provide against 
impending danger; and very applicable to the situation of the Apostles at 
this time. Many MSS. read ayopaosikc. Dr. Owen. 

38. fxavov eo-Ik] They quite mistook our Saviour's meaning. He made 
use of a proverbial form of speech, only to signify to them the danger 
and trial they were likely to fall into upon his being given up, which he 
foretold them was very near. They took him in the literal sense, and 
thought they had gratified him even beyond his desire; he asking, as they 
thought, only for a sword, and they telling him with a kind of triumph 
and joy, Lord, here are two swords. This their misapprehension he did 
not think fit to rectify, because it would have been of no service to them ; 
but gave them such an answer as a mild and humane master would have 
done to a well-meaning servant of great stupidity, It is very well ! 

Markland. 
Ibid, txavov hfii.l absurdum est; so rendered in Schoetgenii Lex. a 
Krebsio. A phrase made use of by way of reply to any thing foolish or 
incongruous. Vid. loc. Dr. Gosset. 

41. a7rs<rvra(rG7j] a7re<fla,(}r), which is the reading of the Cambridge MS. 
is undoubtedly true. Those who are moderately skilled in the Greek lan- 
guage know that the former expresses violence, or force of some kind or 
other; the latter choice. Markland. 

42. el |3ouXsi Txctpeveyxeiv &c] If thou be willing to remove this cup 
from me. The diffi'culty of the Greek construction Critics have endea- 
voured to solve by various methods. Their several opinions may be seen 
in Raphelius. An observation of Budaeus, cited by Beza in his note on 
Luke xiii. 9, inclines me to a similar explication of this passage. " Muti- 
latum videtur iis qui Grace nesciunt. Est enim schema Graecum, quod 
anantapodoson dicitur, Atticae linguae proprium, oratio videlicet uno 
membro defecta." There seems to be a peculiar propriety in leaving the 
sentence incomplete: it conveys the highest idea of our Lord's implicit 
acquiescence in the will of his Father. Bp. Barrington. — The true 
reading is zsapevsyxou, optat, let this cup pass &c. quod & in nostro 

vetere 



248 CONJECTURES ON THE NEW TESTAMENT. 

vet«re libro extat. Camerarius. — si fiou\ei, utinam velis, O that thou 
ivouldst remove this cup from me, as Luke xii. 49. xix. 42. at eyvmg xa) 
(tu. El, with an indicative, an adverb of wishing, as Num. xxii. 11, si 
sl%ov [xa^aipav Joshua vii. 7. Job xvi. 4. Isaiah xlviii. 18. Grotius. 

44. eoVei] As it were; which shews that his sweat was not real drops 
of blood, Matt. ii. l6\ Acts ii. 3. whence that expression in our Litany,. 
by thy bloody sweat, may seem doubtful. Dr. Whitby says, " I see no- 
thing why this might not be so great an agony as to force Wood out of his 
capillary veins to mix with it; this being no unusual thing:" and then he 
quotes Aristotle and Diodorus Siculus. Supposing it might do so, yet the 
words of the context do not say any such thing, but the contrary, as ap- 
pears from the word (oas). Markland. 

Ibid. "Drops of blood." Ulysses shed tears of blood when he was in 
an agony of fear. See Eurip. Hecuba, ver. 24. 

" 'Ojm/AaTa>v t awo tpovoo (fluXixy pol," &C. 
Aristotle has something to this purpose in his History of Animals, lib. iii. 
wcfls tj'St] rivkg I'Surav cdpaloabr, I^aJra ; but Grotius, no doubt, understands 
the passage right Weston. 

46. Ti xaOsuSsJe;] It may be translated as if it were written Ti, xaAev- 
Sels; what, are you asleep? Markland. 

47. Ksyopevog 'Iou'Sa^J Qu. whether it should not be translated, the 
Judas mentioned above, viz. ver. 3 : not, he that was called Judas, one 
of the twelve; because there was another Judas, one of the twelve, the 
brother of James, one of the twelve, which much enhances the crime ; 
though it is said T^syo^svog T>j<rou£, John ix. 11. Markland. 

51. 'EaTs stag tow'tow*] F. 'Ears* ecog toutou. Let alone: thus much 
is enough. H. Steph. Praef. ad N. T. 1576. — Elliptically written for ears 
jxs 'icog TouVow eX&eTi/.] Suffer me to approach this man. Dr. Owen. 

58. erepog \%(ov uvtov] Though the Greek word erspog, here used, is of 
the masculine gender, yet a woman may be meant by it ; the reason of 
which is given by Wetstein on this verse, where several instances of the 
like sort are also produced from Greek writers of the best authority. Bp. 
Pearce. — — And the same is to be observed, of the following word, 
"Av0pco7re. Achill. Tatius has ouMg ywi\, ed. Lugd. Bat. p. 143: and 
Lysias calls SouAtjv, the servant-maid, av$pw7rov, Orat. iii. So likewise 
Julian, Oi pe'doi £ecxogot x^an^ivoutri TH*N 'ANQPOnON, x. r. \. 

Ministri 



ST. LUKE, CHAPTER XXII. 249 

Ministri vero collocant mulierem &c. Hist. Animal, lib. ix. c. xxxiii. 
And Euripides, speaking of Phcedra, has av&pa)7rog oucra., cum sis homo. 
Hippolytus, ver. 472. Translate, therefore, Woman, I am not. But 
nevertheless Peter, in such a crowd, might have been accosted not only 
by the women, but also by the men; though the ivomeris attacks are, 
perhaps, more particularly mentioned, to shew the abject state of his 
mind, and the baseness of his timidity. We see him, however, soon 
after, in another light. Dr. Owen. 

63, 6*4, 65.] These injuries related here, Christ, suffered after he was 
condemned, as in Matt. xxvi. 66, 6*7. and in Mark xiv. 64. Therefore 
these verses should be placed at the end of this chapter. Beza. 

70. E77j-ov l\ 7sa.v\s£ % ~\ But they all said: with the high priest at the 
head of them ; who moreover adjured Jesus, in the name of God, to tell 
them whether he were the Son of God: to all whom, conjointly, he 
might give this answer. In Matthew and Mark his answer is directed to 
the high priest only, <ru sl7rag, which comes to the same sense ; though it 
is likely he might answer this first to the high priest, and then to the 
others, asking him the same question. What is said in this verse, in 
other of the Evangelists is placed before what is spoken here in the 6"Qth 
verse : whence, and from many other places, it appears that they did not 
always regard the order in which things were done or spoken; nor the 
omission of circumstances (as here the enquiries of the high priest, and 
his rending his garments, are omitted) when mentioned by others. 

Markland. 

Ibid. 'Tfx-sTj 7<iyele qti syco sI/ju.] So Erasmus, and English Version, 
Ye say that I am. Rather, Ye say true: for I am. It follows, we have 
heard of his own mouth; and see Mark xiv. 62. Beza, Piscator, 
Schmidius, Grotius, Bengelius, &c. 

Ibid, on eyai sijuu.] Gataker, in adversariis miscell, posthum. cap. xix. 
p. 6*33? reads 0, n lym slpi — vos id ipsum, quod revera sum, dicitis. 

Professor Schulz. 



k k CHAPTER 



250 CONJECTURES ON THE NEW TESTAMENT 



CHAPTER XXIII. 

1. vsTJifiog ay-raw] The whole multitude of them, refers to the 66th 
verse of the foregoing chapter; and means the ivhole collected body of 
Elders, Priests, Scribes, &c. and not the common people. Dr. Owen. 

4. OoSsv suf>t<rxw &c] There were many things which passed between 
this declaration of Pilate's and what is told in the foregoing verse. Those 
may be seen in the other Evangelists: otherwise, what Pilate says in this 
4th verse will seem abrupt. He himself hints at this further examination, 
ver, 14. Markland. 

5- 6t,q%<xp.svog dbro rrjg Tahfaaiag swg aiSs] Or, with a comma at Ta'ki- 
Xa/a$, connect it, avcureisi — swg a>S*, which prevents an ellipsis. 

Beza, Markland. 

9. ou^sv a.7rsx^lvalo~\ F. a7rexpivslo, in the imperfect, for the Vulgate 
respondebat, which always keeps to the tense of the Greek. 

Bois, Collat. 

10. euTovwg xalyyopovvleg auVou] F. svlovcog, Camerarius, Schmidius, 
and so perhaps Acts xviii. 28. 

12. 'Eysvovlo Ss 4>*'Aoj] This reconciliation between Herod and Pilate is 
only mentioned by St. Luke. There are some verses in the Agamemnon, 
of JEschylus very applicable to it. Agam. ver. 6*59. 
Hyt/a)jW.o<rav yag, hvlsg sp^QitrJot to zjpiv 
Hup xoti ^aAourca, xoli to. ctjctT eSej^arrjV 
4>0e»'§ov1s rov $6<fl7]v<&. Weston.. 

15. 'Axa' ou$e 'Hpwbyg' &c] This verse should be in a parenthesis:, 
ibr ver. 16. is the inference drawn from what had been declared ver. 14» 

Dr. Owen. 
Ibid. vTS7rqaF^ivov auVuJ.] Not, is done unto him: but, nothing worthy 
of death, hath, in Herod's estimation, been done by him. Bp. Pearce. 

16. II<xi$ei><ra.g ouv avrov a7roAuVa).Q Or perhaps with an interrogation 
here, and ver. 22. Shall I let him go, shall I acquit him ? Markland. 

17. This should be included in a parenthesis: and so should verse 19th, 

as indeed it is in our English Version. Dr. Owen. 

20, 



ST. LUKE, CHAPTER XXIII. 251 

20. zspocre<p(Dvr)<rE, SeAaw] Spake again to them. But it is not said 
what he spake. F. ■srpoa-s<pwvrj(rs' @EAil a7ro/\,uVai rov 'Iijfrouf, Said to 
them, I will release Jesus. Dr. Mangey. 

23. sttbxsivIo cpcovaig [xsydiAais, aWov^xsvoi] Distinguish: e7rsxeivlo, $(ovou$ 
ixsyahCLis aWovpsvoi oujtov &.C. MarKLAND. 

2*. exoVlovlo xcti eQ^i/ouv aurov.] A comma at exo7f)ovlo, scil. eao}<x$. 

Markland. 

28. Qoyotlipeg 'Ispoua-aT^jw.,] There is something emphatical in this 
appellation : it hints at the reason why they ought to weep, viz. as ieiwg 
daughters of Jerusalem, because they were daughters of Jerusalem. So 
1 Tim. vi. 11. But thou, O man of God, flee from these things: where 
the calling Timothy a man of God puts him in mind, and gives him a 
tacit reason why he ought to avoid those things, viz. because he is a man 
of God. The sayings of Jesus are frequently most significant where they 
seem to be least so. Markland. 

Ibid, [xrj xhalele wm' l/xs] I would read m s/xoj ; for \ir\ is used with a 
dative after xXalew and baxpveiv. See above, xix. 41. Jac. v. 1. Apoc. 
xviii. 1 1. Pricceus. — It must be owned, the Greeks say xhouew hri nvi, 
or xT^ainv nua. — But the LXX use it with an accusative e7r) rtva, Num. 
xi. 13. Jud. xi. 37, 38. xiv. 17. Jos. vii. 87. Wetstein. 

30. "To the mountains, fall on us." 

Tlvpi (pT^s^ov, 7) jflov) x&7\.wtyov, i] 

Uovllotg §axe(ri %os fiopav. iEschyl. ver. 583* Prom. v. 

Weston. 

32. Su'o xaxov^yoi <rvv aura*] Put xaxovpyoi between commas, that it 
may not be understood joint malefactors with him. H. Steph. Praef* 
1572. Markland. 

33. Kpaviov.] F. Kgav»W, the place of skulls. 

Grotius, Bp. Pearce. 
38. ypap.[j.ourw 'EKkt]vixois, xcu 'Pcopaixoig &c] As the title was penned 
and set up by Pilate, one might imagine that he would have given the 
preference to the Roman language; and that the account would have run 
thus — and a superscription was written over him in Latin, Greek, and 
Hebrew. But I see no traces of this order, except in the Ethiopic Ver- 
sion. St. John ind ed, xix. 20, gives the Hebrew the precedence of the 
Greek and Latin. Dr. Owen. 



252 CONJECTURES ON THE NEW TESTAMENT. 

39. "One of the thieves." In the other Evangelists, both reviled him, 
The plural is used in Sophocles' Electra, ver. 1238, when Orestes is only 
meant. See the remark of the Scholiast. Weston. 

43- 5v,eya> <ro», S^]w-e§ov] F. "kiyai trot a-f^xspov, I say this day to you, 
as some of the Antients in Theophylact, and Hesych. in consonantia 

Evang. ap. Coteler. Vet. Mon. torn. III. Against this sense, see 

Whitby in loc. 

46. Ilursp, s\g %s7pag <rou &c] John xix. 30. relates, that he said 
TeliKuflai. There can be no doubt but he spake both, naga^o-o^oa, 
/ will deposit (l Pet. iv. 19.) to trveujaa (xou, my human soul. 

Mark land. 

47- "Ovlwg av(lpa)7rog ovrog hixouog yv.~] In Matt, xxvii. 54. Mark xv. 
37. this centurion testifies, that Jesus is the Son of God ; how is it that 
in Luke he declares him only a just man ? Grotius endeavours to assign 
a reason for this difference ; but none is sufficient without adding the ar- 
ticle; 6 ai/9pa>7ro£ ovrog 'O Slxaiog rjv. This man was the just one, agree- 
ably to the expression of this veiy writer, Acts vii. 52. xxii. 14. and to 
James v. 6. Wasse, Biblioth. Literar. 1722. N° I. p. 25, &c. — It does 
not appear that the heathen centurion had any such thoughts of Jesus as 
to imagine him to be the Christ, the Son of God. If he had, probably 
he would have been a convert to his doctrine ; and this would have been 
so remarkable a thing, that the Evangelists would scarcely have omitted 
the mentioning it. All that the centurion meant seems to be, that Jesus 
was an innocent person, or as St. Matthew expresses it (for the centurion 
spoke both) a son of a God; by which the heathens signified their 
opinion of an extraordinary person : Credo equidem, nee vana Jides, 
genus esse' Deorum, as Dido saith of JEneas. But our translation, 
the Son of' God, goes beyond what is written, and maketh this hea- 
then speak like an Apostle, or like a converted Jew. Theophylact 
speaks of him as a convert, which seems to be a probable fiction. 

Markland. 

51. o-vyxalccle()eip,evog] scil. \f/f$oj^: referring to the antient manner of 
voting, as Acts xxvi. 10. Rev. ii. 17. Dr. Owen. 

Ibid, \ovrog ovx yv o-vyxcLlcflsQsi[ji.ivog rf, fiovXyj xa) rj) ■nrpa^s-i auraivj 
These words must be included in a parenthesis. 

Dan. Heinsius, Professor Schulz. 

53- 



ST. LUKE, CHAPTER XXIII. 253 

53. ou oux r\v ovhs7ra) ouhlg xeipsvog^] Here the Evangelist makes use of 
no less than three negatives to assure the reader that the sepulchre was 
never occupied before. The like occurs Mark xiv. 25. Luke x. 19. 
Similar is the language of Cebes; xsKsoet — p) zritflsueiv prfis tciutous ju/jjSsV. 
Tab. p. 46. ed. Simpson. Dr. Owen. 

54. Yj^epa. rjv vsa.pv.(rx£W\\ Rather, with the Vulgate, r&apourxe'jrjs, it 
was the day of preparation. Beza. — But the whole day itself is called 
the preparation, some part of it being so, as Mark xv. 42. John xix. 31. 
42- and in the decree of Augustus, in Josephus, Ant. xvi. 2. 6. Grotius. 

56. 'Iforwrl pi-tyuq-ai Ss ^roj'fcaa-av apcopala xa) jxygd.J Nicodemus brought 
only spices, with which he sprinkled, and perhaps covered, the body of 
Jesus ; but Mary Magdalene and the other Mary brought spices and oint- 
ments, with which they intended to embalm it. So little did these women, 
who were his first witnesses, then think of his rising again. Dr. Owen. 

Ibid. The psv in this verse is answered by Ss in the first verse of the 
next chapter. There are instances of the like kind in the antient writers. 

Markland. 

CHAPTER XXIV. 

I. Tjj 8e fua rwv a-aSGarayv] The particle Se answers to to MEN 
s-a€€alov rjruxacrav, in the preceding verse; therefore should not begin a 
chapter: they rested on the sabbath; but, on the first day of the week, 
brought the spices. Elsnerus, Bengelius. — opQpov j3ot0% means the same 
with (rxoriag 'in oua"r}$, John xx. 1. Dr. Owen. 

Ibid. Masius chuses tou G-a.66d.Ttov. See Matt.xxviii. 1. Prof. Schulz. 

Ibid, xai Tiveg trvv auraHs] As no particular women are mentioned 
here, to. whom- others might be joined, the words xal nvsg <rh auroug 
should be left out. They are wanting in three MSS. and as many antient 
Versions. Bp. Pearce. — But compare with ver. 10, which is a designed 
explanation of this. Dr. Owen. 

6. Mwjo-fojJe rig s'kahria-sv fyuVj Perhaps, /xi^VQtjIs wv sAaX^o-sv i)[mu ; for 
ver. 8. s[xv^(r^ri(rav rwv prtyxaLToiv aoVoO. See John xv. 22. Acts xx. 35. 
Jude ver. 17. Dr. Owen. 

10. "Ha-avTs — raura] This whole verse should be in a parenthesis; 
and Mapla 'H 'Iaxw6oo, the language requiring the article. Markland. 

Ibid. 



254 CONJECTURES ON THE NEW TESTAMENT. 

Ibid, t) MaySaXiji/Tj Map/a,] Are not the words here transposed? 
Every where else it is, Mapla >j MayZaX^v^. Dr. Owen. 

12. cwr*)X9e, izrpos saurov &aujxa£a)t>] Perhaps dwHj^Oe zrpog eavrov, %au- 
poigiov, went home wondering, as John xx. 10. Jos. Ant. Jud. I. lg. 9. 
V. 2. 8. p. 195. Heliodor. iEthiop. I. 10. p. 18. Luc. xv. 17. Markland, 
Coptic Version, Erasmus, Robert Stephens, Bengelius, Kypke. 

16. Include this verse in a parenthesis. Dr. Owen. 

21. <rvu towj toutois~] £7r» instead of o~ov is more usual. Luke iii. 20. 
xvi. 26. Coloss. iii. 14. Athenseus ix. 6. p. 37S. The Vulgate seems to 
have read xai vuv liri zs5.<ri, &c. 8$ nunc super hasc mnnia. Or the con- 
struction may be by an ellipsis of xqovog, as this author himself, xiii. 25, 
ea>s o%v y%Ji> scil. xpwog, ore bIttt^s, until a time come when ye may say. 

Markland. 
Ibid. TQtTrjV TaurTjv ypepuv ayst o-r^pov] F. aj is wanting before crrjfAegov ; 
as is Luc. x. 29. 36. before zsXyo-lov. Markland. 

22. 'AAXa xai] F. Ajxa xai. The like is to be observed in other 
places: for in antient MSS. the difference between them is but small, 
AMA, AAA A. Bp. Pearce. 

25. Kai aurojj e?7rs] Ka) AT0IS stive, And, he again said. 

Dr. Mangey. 

27. Ka» oto^a^svos owro Maxria)^ xa\ onro xsolvIiov twv zspotyrjlcovl Rather, 1 
believe, ap^d[X£Vo$, with a comma, taken absolutely, as Acts xi. 4, having 
taken the thing from the begintiing. That it was read so formerly, I 
judge from Theophylact (that is, Chrysostom), p. 542. D. 8io xai axo 
yicorrewg xai axo tjsolv\(hv rmv zspotyr^wv St^pfAWSvev ariroig' and so in another 
place on the same chapter. It may likewise be distinguished thus : Ka) 
a.o£<xy.£Vos ago Mwireaif, xai caro Zuccvicov rwv zsqo^r^aiv $irjpy.rivsi>sv avroig, &c. 
and translated : and having begun from Moses, he interpreted to them 
from all the Prophets also, the things concerning himself in all the 
Scriptures. Though perhaps dp^d^tvog here, as in many other places of 
the Scriptures, may be little more than an expletive. See John viii. 9. 
Luke iii. 23. Markland. 

31. auros a<paulo$ syevelo] Not, he vanished, but, he withdrew himself, 
out of their sight. So nearly in the same manner Xenophon : 'Ewe* 0' oJv 
ytrav afyavetg. Itaque cum ex conspectu se subduxissent. Cyr. Exp. lib. I. 
p. 35. ed. Hutch. 8vo. Dr. Owen. 

Ibid. 



ST. LUKE, CHAPTER XXIV. 255 

Ibid. aQavlog] It cannot be gathered from this word, whether Jesus's 
disappearance was miraculous, or in the natural way; he left them. It 
is used twice by Sophocles, Oedip. Tyran. 568. 85 1. in the first place 
concerning La'ius, who was murdered, and never appeared afterwards ; it 
is probable he left them in the ordinary way: in the last, concerning 
Oedipus, who says, that he would rather disappear from among men, 
that is, die, than &c. Markland. 

34. Xsyovlag' H Ori eyipQrj 6 Ku'pioy ovlwg, xa) co^Qtj %ip,wvi^\ In Mark xvi. 
12, 13. this appearance is described: He appeared in another form unto 
two of them — And they went and told it unto the residue : neither be- 
lieved they them. Here, on the contrary, it is said they did believe he 
had appeared to Simon. This is very well reconciled, if we read interro- 
gatively, Is the Lord risen indeed, and hath appeared to Simon ? — With 
a sneer on the credulity or veracity of the informers, Cleopas and Peter : 
for they were undoubtedly the two to whom Jesus appeared when they 
were going to Emmaus. These at their return from Emmaus acquainted 
the Apostles, and those that were with the Apostles, that Jesus was risen: 
neither believed they them, as Mark relates xvi. 13. and agreeably here- 
unto St. Luke. — In this I find Dr. Lightfoot agrees. See Eurip. Iphig. 
ver. 313. Markland. 

Ibid. Tiiyovlag] May, senior, Theol. Evang. Pars II. p. 58, reads 
7<eyov)eg. See what Schacht, in Harmonia Resurrectionis J. Ch. p. 169, 
has objected against it. Professor Schulz. 

42. l^uog mfloy (xipog, &c] A piece of a broiled fish, and of an honey- 
comb. It seems by this, that the ordinary food of our Saviour's Disciples 
was near a-kin to that of John the Baptist. How the words xai utto jw.e- 
?i»<r<nou xyplov came to be omitted in three of our principal MSS. I do not 
know. Dr. Owen. 

47- ctp^ccpsvov] The Vulgate seems to have read ap^y-'xivcov, referring 
to the Apostles. But it is right as it stands, and refers to Christ, whose 
doctrine it was, as the Apostles could witness. Or, perhaps the Accu- 
sative Absolute. See Mark ix. 23. Dr. Owen. 

52. pel a. %apag pzydhyg.'] The cause of their great joy is omitted here ; 
but is expressed Acts i. 1 1, where the Angels tell the Apostles that they 
shall see Jesus again. Markland. 

ST. 



*56 CONJECTURES ON THE NEW TESTAMENT. 



ST. JOHN. 



CHAPTER I. 

1. -EVA! Qsog fy o kayos'] This being the only place where Christ is 
styled God., F. xou ©EOT yv 6 kayos, as Rev. xix. 13, 6 "kayos too ©sou, 
Crellius, Init. Evang. S. Joan, restitut. — But see Matt. i. 23 Acts xx. 
28. Rom. ix. 5. Phil. ii. 6. 1 Tim. iii. 15. Tit. ii. 13. Heb. i. 8. 

Ibid. Dr. Bah rdt, junior, reads, in the newest Revelations, xa) &eos %v 
xou koyos- He will give the reasons of his conjecture in a Commentary. 
But it seems to me that the first and second verses will come to nothing: 
by this conjecture. Professor Schulz. 

3. eykvelo ouoe ev yeyovev] The truer reading, which several copies 
follow, is, tX yeyovev, ev aurai ^coy fy, What was made, was life in him; 
for this writer uses to begin the following sentence with what ended the 
foregoing: as ver. 1. 6 koyos, xa) b kayos — T0V ©eov, xa) @eos- — So here, 
eyevelo ou&l ev' yeyovev, ev aoTco "C,(ot\ r\v, xa) tJ ^cor\ r\v to tycos avbocowcov xa) 
to $(os ev Tji o-xoTia. fyaivei, xa\ r\ o-xoTia aoTo ot> xaTekaGev. 

Valla, Valesiana, Wetstein. 
Ibid. Clemens Alex. t. II. 9. p. lS6\ has already this interpunctuation : 
a yeyovev, ev auTco ^corj r\v. Professor Schulz. 

4. ev auT(o ^cot) ^v] Semler takes ify to be supposititious. 

Professor Schulz. 

5. xa) f o-xoTia, auWo ou xaTeka*oev.~J The sense of comprehend, as our 
Version translates xaTekaQev, does not, in my opinion, give the true 
meaning of this passage. It should be rendered, The darkness hindered 
not its shining. For this sense of xaTaka^aveiv see LXX, 2 Chron. ix. 
20. 1 Kings xviii. 4. Bp. Barrington. 

Ibid. "The darkness comprehended it not," ov xaTekaGev. This is a 
translation that wants to be translated again into Latin in order to be 
understood. The word comprehended in Latin means exactly what 
xarekaSev does in Greek. Thus Cicero to Vatinius: "Ego quidem volui 
venire in tuo consulate sed nox comprehendit me:" but the night pre- 
vented 



ST. JOHN, CHAPTER I. 257 

^nted me. Macrob. Saturnal. lib. li. c. 3. "To <$cog h o-xotIo. <pa.lvet, xou 
virb rri§ crxcTiag Siaixslai [x,ev, ou xoLTahapGavilai 8s :" but it is not obscured, 
closed up, or extinguished by the darkness. See Chrysostom quoted by 
Camerarius. Weston. 

6. hyivdo wApayrcog a.7rs(/ia7^svog. Eisner puts a comma after avftpcoTrog : 
fuit vir quidam, missus a Deo. Palairet, Obs. p. 21 8, agrees with him. 

Professor Schulz. 

7. sig iLapTuoioLV , Ivol fxapruprja-rfj For a testimony to bear witness. 
This is John's perpetual manner of writing, to repeat the same thing in 
words somewhat different, in order to make it more clear. So ver. 20; 
where see Dr. Whitby's note. Markland. 

§. After a70<, supply sig rou xoo-pov ij7\()sv, ha fAagTug'/Vr, &c. Such el- 
lipses are frequent in the be^t authors. Dr. Owen. 

<j. v H.v to (pais to a.\rftivlv~] It may seem strange, that after the Evan- 
gelist had said, ver. S. of the Baptist, ouk r t v sxehog to (pais, he should so 
abruptly say r t v to Qcog to ahyQivov, meaning Jesus Christ. Perhaps we 
should join the latterly to the preceding verse: Otix yv to tpaig, a?^ »W<- 
IJ.a.pTupyjo-rj zrspl tou fycoTog sjiy, He was not that light, but was [sent] to 
bear witness of that light; the true light, which lighteth every man. 
Dan. Ileinsius. — Perhaps it should be, A EN to <p(Sg to a.7^ivov, he was 
the one true light which lighteth &c. Curcellceus. — It may be thought 
that the word oti has been lost before these words: Oux yv sxslvog to Qdog, 
«Xa' [tjaSs] tva. [lapTuzTjo-r) map) rou QcuTog, ["OTIJ tjv to <pwg to aX7j6n/oj/, 
&c. The abbreviation of oti in MSS. is 0, He was not the light, but 
he came to testify concerning the light, that it was the light, the true 
light which &c. But it does not follow that the Evangelist wrote so f 
though it may seem clear to some. Markland. 

Ibid. Qmg to atojfljvov,] Plato, in his Dialogue intituled Phoedo, makes 
use of the same expression, § 58. p. 292. ed. Forster. Dr. Owen. 

Ibid, avbpcujrov h%6[i.svov] Put a comma after oivdpaiTrov, because Ig^o- 
[xsvov sis tb* xoo-[xov belongs to to <p£g, as will be proved more fully on ch. 
xviii. 37. Had it been otherwise, probably John would have written to* 
kflp&mw, which would have prevented all ambiguity. Markland. 

Ibid. Semler, the Pers. Version, Bengel. Gnomon, p. 30a, Heumann 
upon this passage, Wetstein, Moldenhawer, put also a comma after av- 
Qpw7rav. Professor Schulz. 



258 CONJECTURES ON THE NEW TESTAMENT. 

10. xai 6 xotrpog. 11. xa) oi '/Siot.] xa) in both these places, as often 
in the best Greek writers, seems to carry the signification of tamen, attw- 
men, yet, nevertheless, &c. .Dr. Owen. 

14- etrxrpeoo-ev ev yfiiv] dwelt for a while ; that is, a temporary abode 
among us, i. e. mankind; as elsewhere rffieis and u^eig signify. So nos in 
Juvenal x. nos misera caecaque &c. Markland. 

Ibid, oo^av cog povoysvoug, vrapd z&arplg'] So, I think, it should be 
printed: not [xovoyevovg -csapa zsar^og, but §o£av syaga zsarpbg, 2 Pet. i. 17. 
But see Tertull. adv. Praxeam, c. xxxi. 

Ibid, cog fAovoyevoug] Here the Particle cog implies, not similitude, but 
reality. Hesych. cog, ahY^cog. So Mark i. 22. Dr. Owen. 

Ibid. TsTa^QYig %apiTog xa) akY^€lag.~\ F. Connect this with 'Icoavvrjg, and 
what follows : John, full of grace and truth, heareth witness. Erasmus. — 
Rather connect it with 7.oyog craqfe syivslo, the intermediate words being 
in a parenthesis. Then connect the 14th and 1 6th verses, and include 
the whole in a parenthesis: And he, the Word, dwelt among us full of 
grace and truth — and of his fulness we have all received. Stolbergius 
de Solcecismis N.T. c. xii. p. 75. Doddridge. 

15. Place this verse between ver. 18 and 19. Markland. 

Ibid. Ourog y\v oV zlirnv' 'O oV/cra) p3t> e%%o[/.svog, ?fj.7rpo<r(}ev [xo'j ysyovsW or* 
jspcoTog julou 75V] The latter part of the verse should in construction be 
joined with the former: Ovrog y\v ov elx-ov. — This is he of whom I said, 
because he was superior to me, he that cometh after me is preferred 
before me. Bos, Exerc. Phil. — ov elirov, i. e. zsupi ou. Eurip. Iphig. 
Tauric. ver. 3 40. 

16. ex tov zs7a\pc6[KCtTog olvtov — !Xa£o ( usj' xcti X<*P IV C * VT * X^S' ro ^*] Some 
Scribe thinking, through St. Johns want of attending to construction, the 
sense to be, Of his fulness and grace we have all received, against 
p^agiv wrote, in the margin, avri %apiTog, which amendment got into the 
text. Wall, Crit. Notes. — But the sense is, Of his fulness we have all 
received, for grace conferred new grace superadded; i. e. Christianity for 
Judaism. Theognis, ver. 344, Son^s — cvjt avicov avlag, but you shall give 
in return for troubles new troubles. And so in some measure Chrysost. 
de Sacerdot. lib. vi. c. 13. trb 8e fie lx7rsfn,7reig Wipav avS' erepag Qpovrtia 
evde)g, tu me demittis, alia pro alia imposita solieitudine. Bengelius. — 
So Syrach. xxvi. 15. %oipis «r» #a§m yovY] alcrxwTYjpa. Dr. Owen. 

Ibid. 



ST. JOHN, CHAPTER I. 259 

Ibid. "Grace for grace;" translate " grace upon grace." 'Avt) means in 
addition to, or super. See Athenaeus, p. 669. ■/o.^Itcov ^doirag, and 
Plautus Pseud. A. iv. s. 1. "Ibidem aderit mulier lepida, suavia super 
suavia. Quae det." Weston. 

l8. 6 povoyevrig mbg — EK&tvog s^yrjralo] Some would read EKEINON 
referring to ®sw, No one hath seen God at any time: the only begotten 
Son — hath declared him. Beza. 

Ibid, ulbg is an interpolation from the margin, according to Semler. 

Professor Schulz. 

10. Kaj oiVTTj stflfa rj (xcprvpla rod 'Icodwou, ors airea^eiXav]- Begin a new 
period at "Ors. Now this is the testimony of John, mentioned ver. 15. 
When the Jews sent priests from Jerusalem to ask him, Who art Thou? 
then he confessed — I am not the Christ. Piscator. kou, then, as some 
understand Matthew xii. 21. and see on Mark xiv. 34. 

Ibid. Oi 'IouSaTot . are not the Jews at large, but the members of the 
Sanhedrin, who alone had power to examine the pretensions of Prophets. 

Dr. Owen. 

21. Tl o-ju{] F. Tig oZv ; 'HXi'aj eT <rv; but it is not necessary. When 
John denies that he is Elias, which our Saviour affirms, they speak of 
Elias in different views. — I suppose there is no one who has read St. 
John, but must have observed that he is as fond of ouv as St. Mark is of 
svdvg and euUiog, and St. Luke of ds. Markland. — But let the reader 
observe, that these are generally expletives. Dr. Owen. 

25. outs 'H-hlag, ours b Brgo^TTjs] The article is omitted in the l and 
2 ed. of Erasmus, in ed. of Colinaeus, and perhaps by the Vulgate, to 
which Heinsius and Mill accede. The omission of it gives a sarcasm to 
the sense: they had asked, Art thou Elias? Art thou that prophet? 
ver. 21. They now conclude, Thou art not Elias, nor any prophet at 
all. 

27. bg spx-QoarQev /xou ylyovsv] As these words are left out by some Co- 
pyists, Translators, and Fathers, Semler thinks them to be supposititious. 

Professor Schulz. 

Ibid, tou uTTo^arog.] If to this we subjoin, on the authority of seven 
MSS. kxiivog fyug frcafliosi Iv zwe6[ju£li ayltp *a\ nop), it will add more 
weight to the testimony of the Baptist, as well as more dignity to the 
character of Christ. See ver. 33. Dr. Owen. 

L L 2 2 g. 



260 CONJECTURES ON THE NEW TESTAMENT. 

28. h Ybfia&a^a] Many Greek copies read here, h B^avia. Etymo- 
logy would determine that these are only two different names for the 
same place. For Bethabara, Heb. rrto^JrVQ, signifies the ferry-place ; 
and Bethany, or Bethania, Heb. i~P2N~rP2, the ferry-boat-place . If 
this be allowed, I think it much better, on various accounts, to retain the 
well-known and specific name B^GaSaoa, than to substitute, with Mr. 
Wetstein and others, the ambiguous name Brfio.via., or Bethany; notwith- 
standing the distinction of beyond Jordan. Dr. Owen. 

Ibid. Epiphanius read B?j9apxpa, by a common change of the letters m 
and b, of which I have given instances in my first Dissertation on the 
XLIXth Psalm. But this reading of Origen is false, and must be 
changed to Bethania. Seethe reasons in Michaelis T Introduction to the 
New Testament, torn. I. § 68. p. 643. Professor Schulz. 

29. 'Iwdvvris. Semler takes this to be an interpolation, as it is wanting 
in some MSS. Translations, and Quotations. Professor Schulz. 

31 — 33. Qu. whether the repetition of the words, Kdyw oux yj£s<v auroV 
has not occasioned a transposition here. It should seem, from the nature 
of the transaction, that the 33d verse should precede the 3 2d, and that 
the 31st. But perhaps the whole may be right, and as St. John wrote it: 
for it is well known that he is not methodical. Dr. Owen. 

34. pepaprupyxoc] For -[/.apropai, which enallage is frequent. It may 
be distinguished, xayai sai^axa. xai jt/.£ju,agTupjxa, ort oOrog &c. And I saw 
it: therefore I testify, &c. The Lamb of God, the Son of God, the 
King of Israel, all signify the same thing, viz. the Christ, or the Mes- 
siah. After swpaxa. is to be understood to arvso/xa xaTa&cdvov xa) /xsvov err* 
avrov. Markland. 

47. n ayahlv] F. to ayahov. For the word a-yaGov has here a peculiar 
emphasis; and must, from the tenor of the foregoing verse, be necessarily 
supposed to have some reference to the Messiah. Compare Matt. xix. 
17. with Jer. xxxiii. 14 — 16. Dr. Owen. 

51. zzicrleusts ;] Some copies read affirmatively: thou believest. Chry- 
sostom interrogatively. Beza, Stephens, Bengelius. — Semler also takes 
this to be an affirmation. Professor Schulz. 

52. aorta is not genuine, according to Semler. 

Professor Schulz. 

Ibid. 



ST. JOHN, CHAPTER T. 261 

Ibid. ava£aluovlas xa) xarenSaivovlag] With a comma at amSalvovlas, ami 
a.7ro rov uiou to be fetched from the opposite xaraSaivovlag sV» rov vlov, 
i.e. descendentes ad Jilium, not super or supra filium. — So Lucian, 
Dial. Ven. & Lun. t. i. p. 204, xa.ra£alvew sir auTov, descendere ad ilium. 

Markland. 



CHAPTER II. 

4. T/ i[xo) xal <roi,] What have I to do with thee! Not necessarily an 
expi'ession of blame : it may mean, What hast thou to do ivith me ? 

Markland. 

Ibid. ov7rco tfxsi 7] aj'pa |xou.] Greg. Nyssen reads, interrogatively, Is 
not my hour, of being free from thy authority, now come ? G. Nyssenus 
on I Cor. xv. 28. D. Heinsius. In which sense it should be pj^-ols. — 
But ovtto) interrogatively, Matt. xv. 17. Mark viii. 17. Dr. Owen. 

6*. "hldtvat If, xsifAfzvou, &c.]j Remove the comma from If, and place it 
after xsluevai. Bp. Barrington. — Distinguish: y\<ra.v Se — If xelpevai 
(xara. rov x&Maoi(ry2v rwv 'louCtauov) , %wfioucrai &c. Now there were set six 
water pots of stone (suitably to the manner of purifying, or ivashing, 
among the Jews), containing &c. Markland. 

Ibid. xsly.eva.i is, according to Semler, an addition of a later hand. 

Professor Schulz. 

Q. (xai ovx ffisi modev i<fl(v' ol ds fiidxovoi jjSsKrav ol ij'vt^xotej to uoajp)~\ 
And knew not tvhence it was, should not be within the parenthesis, since 
it is a necessary part of the narration, and the very reason why the 
governor called-in the bridegroom. 

Eisner, Bengelius, English Version. 

Ibid, cpeovsi rov vupfylov] Not, called the bridegroom; but, called to 
him, or addressed him. Dr. Owen. 

10. o-u Terriprixag tov xcthov olvov 'iwg apn.~] This may be read with an 
interrogation. Hast thou kept the good wine till now? And so Theo- 
phylact twice. Markland. 

12. xal ol jaa07)Tai avrou] These words being wanting in two Latin and 
two Greek MSS. and in the Armenian Version, Semler thinks them to 
be added by a later hand. Professor Schulz. 

15. 



262 CONJECTURES ON THE NEW TESTAMENT. 

15. tag rponrigag avicflps-tys] aW-rgevf/e. Bos. And so four MSS. the 
Syriac Version, and Theophylact. — But tov /3o>jxoi/ avetflqe-tyotv, is cited 
from JElian by Suidas, voc. Teoog. and defended by many authorities 
cited by Kypke. 

l6\ pig c7o»sTt£ tov otxov &c] It may be read with an interrogation: 
Do ye make my father s house a house of merchandise? He added 
something more pointed, which may be seen Mark xi. 17. which place is 
explained by the words of St. John, ra zspoGala. xoti roug $00.$, otherwise 
unintelligible. Markland. 

18. on tolvtol zsoieigij The sentence is elliptical. Supply iv SiWju.et 
rod ©sou- that thou doest these things by a divine commission? 

Dr. Owen. 

19. rov va.lv toutoi/,] "This temple;" that is, my body, pointing to it. 
This mode of speaking is permitted in all languages. In the Greek it is 
not uncommon: raJS' avfipl means Ajax the speaker in Sophocl. ver. 822; 
and TcStie vaa-ouvlt means Hercules. Trachin. ver. ]012; in the Latin the 
hunc hominem of Horace is an instance, Sat. ix. lib. 1. ver. 47; and in 
our own Poet Shakspeare we read "Whilst memory holds a seat in this 
distracted globe." Weston. 

Ibid, sv rpur\v y[x£paig syspw aurov~\ F. ET£l eye pm — as ver. 20. %¥ 
syspsig. The word iydo might easily be omitted, because of the syllables 
eye — Markland. 

20. Tso-vctpaxovla, xa) sf l'r£<riv <pxo8ofX7]8r] 6 voibg ourog] That is, ac- 
cording to our Version, Forty and six years was this temple in building, 
which implies it was at this time finished. But, if spoken of Herod's 
temple, Josephus informs us that the outer inclosures were built in eight 
years, and the temple itself in a year and six months; nine years and a 
half in all, Ant. xv, 11. 5, 6; and that it continued to have some further 
improvements, till the breaking-out of the Jewish war, a few years before 
it was destroyed, Jos. Ant. xx. 9, 7. One would bring us to A. D. 20; 
the other to A. D. 64, or, as some compute, A. D. 66. See Casaub. adv. 
Baron. Exerc. xiii. Num. xl. Neither accounts agi-ee to its being finished 
when these words were spoken, about A. D. 30. The words then should 
be rendered, Forty and six years hath this temple been building, 
implying it was not then complete, just as Ezra v. 16. oltI tots swg 

TOU 



ST. JOHN, CHAPTER II. 263 

rou vuv oSxoSgjuw^t], xai oux eTeXe<rSr), this temple has been building 
from that time to this, and is not yet finished. Lydiat, Can. Chron. 

p. 38. 

Whiston gives another interpretation to the words, Harmony, p. 143. 
Forty and six years has this temple been built, reckoning, from the 18th 
of Herod, when it was begun, that it was finished in a year and six 
months, which brings us to the Passover, A. P. J. 46*96". From thence 
46 years forwards we come to the Passover 4742, which is A. D. 29, the 
time of this transaction. 

Whitby says, from an exact view of this computation, he finds it 
fails almost in every particular. But in his first observation is himself 
egregiously mistaken. Josephus tells us, Antiq. xiv. 3, 4, that Jerusalem 
was taken qtsb 'OAufjwnaSoj rw y pyv), in the third month of the 185th 
Olympiad, as Whitby contends. Mr. Whiston will not allow that an- 
tient writers use to cite the months of an Olympiad. But he may be 
convinced, says Whitby, from the testimony of Diog. Laert. ; who says 
Socrates was born in the 4th year of the TJth Olympiad on the 6th of 
Thargelion: that Plato was born in the 88th Olympiad on the 1th of 
Thargelion. But are not these most plain proofs that the heathen writers 
did not cite the months of an Olympiad numerically, but by their spe- 
cific name, as Thargelion, Gamelion, &c. and that the Jews, often de- 
noting their months by their number, would not say the third month of 
the 185th Olympiad, but in the 185th Olympiad in the third month of 
the Jewish calendar? An Olympiad contained four years: hence the 4th 
year of 77th Olympiad: who ever dreamt of the 48th month of any 
Olympiad ? 

But how shall we reconcile Josephus with Jerem. xxxix. 2, and Zech. 
viii. 19, who say Jerusalem should be taken in Tammuz, the fourth 
month of the Jewish calendar? Here Jacobus Capellus observes that from 
before Christ 142, Jiar was made the first month in honour of Simon's 
taking Jerusalem in it, and delivering his country from slavery, Jos. Ant. 
xiv. by which means Tammuz or the fourth month came to be the third; 
But Qu. Bowyer. 

Teo-a-apaxovla. xal s£] This is not meant of Herod's temple, but of 
that prior to it; which took up in building, under 

Cyrus 



iU CONJECTURES ON THE NEW TESTAMENT. 

Cyrus 29 years 

Cambyses 8 years 

Darius Hystaspes g years 



Total 46. Dr. Owen. 

21. sXsys vsrso] rav vocou too <rtojw,owojj Place a comma at vaov, of the 
temple, his body. Markland. 

23. 'Qg Se yv] Theophylact here begins the third chapter, by which 
means the story of Nicodemus is better connected with these verses before 
it. Now when he was at Jerusalem, — He did not trust them with a full 
revelation of himself — Yet there was a Pharisee named Nicodemus. 

BoWYER, MARKLANO. 

Ibid, sv tS Tsaa-yct., kv ry soprj),~] The words Iv rw zscuryu. seem to be 
superfluous. They were probably at first inserted in the margin, to shew 
what feast it was: though that appeared sufficiently plain from ver. 13. 
which this verse seems originally to have followed. Mann, Bp. Pearce. 



CHAPTER III. 

2. 7 Ouros ijaQs — vvxlbg,'] St. John, whenever he speaks of Nicodemus, 
always mentions this circumstance of his coming to Jesus by night — and, 
it should seem, with a kind of disapprobation. The circumstance indeed 
exhibits him in no favourable point of view. It shews that he was chiefly 
actuated by worldly prudence, and loved the praise of men more than the 
praise of God: it shews, that though he was inwardly convinced that 
Jesus was a teacher come from God, yet he had not the spirit to confess 
him openly. This defect, this want of right principle, our Saviour per- 
ceived ; and therefore tells him, in the beginning of his discourse, that it 
must be rectified — that no man can become his true disciple, and act up 
to that character, unless he first renounces the world, and is influenced 
by the spirit of grace and holiness. With this hey we may easily pass 
through the several parts of this conversation ; which, properly considered, 
will be found to have a just and regular dependence one upon another. 

Dr. Owen. 
7—10. 



ST. JOHN, CHAPTER III. 265 

7 — 10. Fr. Gediken, in the Miscellaneous Hamburgh Bibliotheque, 
puts the interpunctuation thus: ver. 7, pq Saupao-yg or 4 et-rrcv rroi (rouro) 
ver. 8, SeT 6[i.ag — v7rayei. ver. 9, Ourmg (pro oipa, ovv) — vyveu^dlog. ver. 10., 
airexp&n NixoSij/ao^ — yivcoa-xetg. Professor Schulz. 

10. We might change the signum interrogations after yivaia-xeis into a 
stop; then the sense would be, However you are an Israelite of quality 
and learning, you do not understand the nature and manner of regenera- 
tion. Professor Schulz. 

12. E* tol exlyeia, elirov fyuv] Read this verse in a parenthesis, and 
connect ver. 11. 13. ryv paplvplav ijj&cuv ov Xay.€a.yele — xou oitbslg a.va€i€rixev, 
We testify that we have seen, and ye receive not onr witness — and yet 
no one has ascended up to heaven, but he that came down from heaven, 
&c. 1). /Heinsius. 

13. <ov ev tS oupavto] Two MSS. read 6 a>v iv row aupuvou. I am inclined 
to believe that the true reading is ex too oupavoo. Bp. Barrington. 

Ibid. Ka» ou8e<$— -14. Kai xaftwg &c] As these verses seem to have no 
apparent connexion with the foregoing, or between themselves, perhaps 
they may be distinguished thus, Ka«'* OJosjg &ya££&*imv &c. and Kai' 
Kafteog Maxrris tywtre, &c. and after Ka) in both places is to be understood 
or repeated el-rev aural from ver. 10, so as to make both these sentences 
independent, which will render them very intelligible. Markland. 

15. "Ivu nrag 6 rsufleuwv &c] This verse seems to be an interpolation. 
It occurs word for word, and more properly, in the latter part of the verse 
following. Bp. Pearce. 

16*. rov xoo-pov, in this verse, means all mankind; and ijyajnjersv and 
ehmxev ought to retain the signification of the tenses, hath loved, and hath 
given: and so asritflstihsv (ver. 17.) hath sent ; ijyajnjo-av (ver. 1Q.) have 
loved. Markland. 

24. Should be included in a parenthesis. Dr. Owen. 

25. ^VjTTjorif ex twv [AadyTtfiv 'Iwavvou {/.era 'lou^aiutv] Almost all the 
MSS. read ^ra 'IOTAAIOT. F. pcra IHSOT, a question arose be. 
tween the disciples of John and those of Jesus. JR. Bentley, in Wet- 
stein. — An accurate reader will not be satisfied with either of these 
readings; because from the following relation, which the Baptist's dis- 
ciples made to their master, it appears very clearly that the ^Tyris 
(question, or dispute) was not between John's disciples and a Jew or 

m m Jews, 



S66 CONJECTURES ON THE NEW TESTAMENT. 

Jews, but between the disciples of John and those of Jesus, concerning 
Baptismal purification. Upon this the followers of John repair to him 
to know the truth of the matter. He gives a full testimony of the supe- 
riority and excellence of Jesus in all things, and of his own insignifi- 
cancy; and he appeals to themselves for his consistency in this testimony. 
Instead of 'louSa/ou, I had guessed from the sense that it ought to be 
'I^frou, before I knew that Dr. Bentley had made the same conjecture. 
The error was, I believe, originally owing to not understanding the El- 
lipsis, which is usual in all writers, who in the latter part of a sentence 
omit the substantive which had been mentioned in the former, as here : 
'Rysvslo oZv %fiT-»)<ris (ritrh) ix twv pahTyraJv 'Iwavvov p.STa. [twv juuxO^TaJiTj 
'Itjg-ou, arspt xaGapic/xoii, Now there arose (or there had been) a question 
between some of' Johris disciples and [some of the disciples] of Jesus, 
concerning purification. See on Matt. xxiv. 51. And there is an instance 
exactly similar, c. v. 36- 'Eyw 3s tyw t-^v jxaprup/av [t-elgw [t% /aaprop/ajj 
tou "Iwdwou. But I have the testimony which is greater than [the testi- 
mony] of John. The transcribers (who did not understand the Ellipsis, 
and that twv y.a(J7}Twv was to be repeated before rod 'lyo-ov) thought it 
seemed too insolent, that the disciples of John should have a dispute with 
Jesus, and therefore changed it into 'IouSatou. — Our Version translates it 
as if it had been \ud^w TH% 'Iwdvvov, greater than that of John, as it 
might have been written; and so it might here, \kbto. [TfiN] 'It-jctou, with 
those of Jesus; or more fully, psra. [rivwv ht twv /xa9r]Tcov] 'Ir}<rou. But 
'lovba.ioov, or 'IouSa/ou, will, I believe, be found, upon more accounts than 
one, utterly inconsistent with the sense of the place. But though I 
think 'Irj<r&u undoubtedly right, yet I would publish 'IouSaioo according to 
the MSS. Markland. 

29. 'iywv tv)v V'jp,<p7]v, vuy.<plo^ eVTiV] F. 'O vupQiog itfliv. Markland.—*- 
Here seems to be an instance of what may be called the inverted manner 
of writing, which is frequent in this Evangelist, and not seldom found in 
the other parts of Scripture (see Matt, xxviii. 10) taken from the He- 
brews. Markland. 

Ibid. ' : He that hath the bride;" that is, the husband. 

Toi> r s%6vt*. Iphig. in Aul. ver. 63. 

T<£ vZv <r zywlt. Androm. ver. 97 1. 

Weston. 
31, 32* 



ST. JOHN, CHAPTER III. 267 

31, 32. kiranco vrdvlcov hfli. — Kai empaxsj With a comma only at k<fi), 
the testimony of Jesus being to be received, 1. because as coming from 
heaven; 2. because he testifies nothing but what he hath seen and heard: 
and yet (x&X) nobody (i. e. very few) receives his testimony. It follows, 
'O ?m€wv avrov ttjv papruplav. — A seeming inconsistency, which is the 
same in Hor. Art. P. ver. 460. — non sit qui tollere curet. Si caret quis 
opem f'erre &c. and in Jos. Ant. Jud. lib. xiii. ver. 7. p. 572. Kai o\ /xlv 
aXKoi nANTES rov 'Icuva^v xareXnrov' OAirOI Ss rives — virzpewav &G. 

Markland. 

34. oJ ya.q ex phpou, &c] Though the antient Versions acknowledge 
it, yet I suspect the genuineness of this sentence. It is imperfect, and 
wants the relative olvtco, which the English Translation has supplied, to 
make it determinate. Besides, it seems to have no connexion with the 
context; and is, moreover, wanting in one of the Colbertine MSS. 

Dr. Owen. 

36*. 7j opy-rj tou ©sou jxs'j/ss] Several MSS. read jasvsT, which is a gloss for 
usvsj. Grotius. 



CHAPTER IV. 

1. The text would seemingly run better, if, for Kopiog, we should 
read 6 'Ir]<rou£; and for on 'Ivj<rou£, on aurog. Thejirst reading is sup- 
ported by several MSS.; and the second by the Syriac, Persic, and 
Arabic Versions. Dr. Owen. 

5. %i%a.%] Corrupted from S'^/*, as the city is called, John xxiv. 32, 
i. e. a drunkard or liar, by way of reproach for Sichem, Hieron. ad 
Eustath. ep. xxvii. — It was usual amongst the Jews for words to change 
their termination, as Beliar for Belial, Beelzebub for Beelzebul. Drusius 
and Grotius. See Mill. 

6. Chrysostom, Theophylact, and Cyril, put he after toga. Beza also 
follows them. Professor Schulz. 

8. Oi yap /xaQijTaJ] This verse should manifestly be in a parenthesis, 
as Clarke prints it; and ver. 9, ou yap o-uf^pdovlai 'Iou8a»o» Saju,agstTa»j, as 
Grotius. — But perhaps the latter should not be included in a parenthesis, 

M m 2 they 



268 CONJECTURES ON THE NEW TESTAMENT. 

they being a continuation of the woman's words. Markland. — They 
seem rather to be the words of the Evangelist. Dr. Owen. 

a. This seems to be an interpolation. Sender. — ov yuq a-ufyptovlat 
'Iou8aTo» %ay.oi.psiTCLig. Beza puts these words in a parenthesis, as they are 
not the words of the woman, but of the writer. Sender thinks them to 
be an interpolation, as they are not in the MS. of Cambridge, and in two 
MSS. of the Latin Translation, and have a hard construction. 

Professor Schulz. 

14. ou fj.ri bi^Yja-ji s\$. tov cdwvu' a?<.7^a. to oocoo hcotrco oluto>.~\ Ista omnia 

absunt a Codice Cant, a prima manu, a tribus Codicibus aliis, ab Origene, 

a Textu Homiliae illius spuriae inter Chrysostomianas ; a. translatione 

Latina antiquiori et Saxonica quae ad antiquiorem Latinam expressa fuit. 

Ita etiam adhuc citat Cassiodorus in Ps. xxii: qui biberit non sitiet 

unquam, sed fiet in eo &c. Ita et auctor libri de promissione, omissa ista 
media sententia. Itaque certum est, fuisse antiquities recensionem etiam 
breviorem aliquant; aliam verd copiosiorem. Semler. Prof. Schulz. 

20. upeis "hiysle — oVou hsi ■Grpo<rxvve7v.~] With an interrogation: Do ye 
say, that in Jerusalem is the place where men ought to worship ? The 
pronouns, when expressed, are generally emphatical ; as in that of 1 Cor. 
v. 2, xa\ TMEIS 73-s<pu<r jcopiW Itfll, and have ye been puffed up, &c? as 
if he had said, ye among whom such an infamous action has been com- 
mitted, &c. So above, ver. 12. Markland. 

Ibid. Iv TovTip Tto opst] Multi libri h tS opsi tou'to>. Sic et Patres, et 
ilia Homilia spuria Chrysostomi ; opinor pronomen nullum adfuisse. 

Semler. Professor Schulz. 
22. 'T/xsTg 7spQ(rxov£iT£ o oux opals' ijfteTff zxpotrxvvoufxsv o oi'Sajutsv.] Christ 
and the woman were both agreed in the object of worship. The question 
she puts is only which is the true place for it. But how is that determined 
by the answer, Ye worship, ye know not what, &c? Read therefore 
'OT ouk — Ye ivorship, ye know not, or have no good ground for knowing, 
where. Beaulacre, ap. Wetstein. — But sub. [xaO*] o, Ye worship ac- 
cording to the form of your own invention. Markland. 
loid. " Ye worship ye know not what." 

'AyvcD&ia 
2ifo)jxji/ aureus, sc. Qsovs- Eurip. Hecuba, ver. 959. 

Weston. 

23. 



ST. JOHN, CHAPTER IV. 269 

23. xa) yap ■ssarr^p — auroi/.] I suspect this sentence to have been at 
first a marginal gloss. It is wanting in Reuchlirfs, and in one of Colberfs 
MSS. Dr. Owen. 

25. Xsyoy.svog X^i<rJo£.] These words should be in a parentheais, being 
the words of the Evangelist, who wrote in Greek, not of the woman who 
spake in Syriac. Beza. — But, to say the truth, it is not probable that 
this explication should come from the Evangelist, because he had already 
given it ch. i. 42. rov Msrra-iav, l<f\i ju.sQe^x-jji/suojxsi'oi/, Xg«rlo£. It remains 
therefore that it was added by a third hand. Markland. 

Ibid. Ztolv sX&j) exshog, avaJyeXeT] Place the comma after sX0yj, and join 
exeivag to the following verb, avafysT^si. Dr. Owen. 

27. eQau'/xa<rav on pilot, yuvaixog sAaXs*] F. o,ri, they wondered why he 
talked with a woman. Cocceius, torn. ii. Opp'. Posth. p. 414- Mark ix. 
11. 28. and Acts xi. 3. as in the Vulgate and Hutch, in Xen. Exped. 
Cyr. lib. hi. p. 143- 8vo. 

28. Tolg avQpco7roif\ In alio Codice est zsoldraig, poterat utrumque 
abesse. Semler. 

29. [i>r\Ti ourog Icfliv ~X.pt<fl6g{] Or, 'losls avhpwirw — p,r/n &c. See this 
man — if he is not the Christ. See vii. 42. Homberg. 

25' ° Ti st» reTpaprjVQV edli, xa) QsQKrpog sp^slai] This is a proverbial 
Iambic, if it be written after the manner of the Poets, %<o for xa), 6. 
TsTpaprivdv etrli %d) QspKr^og sp^elai. 

Mann, De veris annis, p. 183. Markland. 
37. "Koyag e<rlJv aX7)9tvo?] Beza observes the latter Article is not in 
Theophylact, and adds, that whoever is moderately skilled in Greek must 
know that the Article has nothing to do here. Accordingly he leaves it 
out, after Origen, Heracleon, and Cyrillus. — But we have in 2 Peter ii. 
22, TUX akrfiavg zfapoipiag. Markland. 

39. rSv "ZapaqsLTtovy in a wrong place, and plainly redundant. 

Dr. Owen. 
Ibid. Uuvla oca, all the things, that is, many, or most of the things 
I ever did. Thus, " the world would not contain the books that should 
be written," is expressive only of a great number that would be written. 

Weston. 
44. Aurog yaq h Tya-aug sy.oLprvpvjGsv, on &c] Here a whole sentence is 
omitted, of. which yap gives the reason. It is easily supplied from what 

follows. 



270 CONJECTURES ON THE NEW TESTAMENT. 

follows. Thus : xa\ cnri)\bsv s% rr\v TakiKaiav, [oux eig ttjv \Mav rsarpila, 
or oux e\g t*P Na^aprr,] auT0£ yap 6 'Ir)<rouj eju-a^Tupjo-ei/, on xsrpo^rrjg sv rr, 
\oia Tsarplhi npgv oux £%ei' and he went into the other parts of Galilee 
[not into Nazareth, where he was brought up], Jbr Jesus himself had 
testified, that a prophet hath no regard shewn him in his own city. 
Markland. — If this verse were entirely left out (and perhaps it is an in- 
terpolation), the context would then run clear, and free of all objections. 
If it be retained, the preceding verse must be deemed elliptical; and the 
ellipsis must be supplied from the latter part of this verse. Drawn out at 
length, the whole will stand thus : Kai aTrrft&sv e\g tt\v FahiXaiuv, a.Xh' oux 
si§ rr t v 'ibiav vrarpiba. Aurog yap o 'Itjo-oug bxapruprio'sv, on nrpo^rrjg hi. 
rf t 18/a z&arpifii rjjuur^ oux e^at. 'IS/a 7sarp\g does not mean his own 
country; but, his own city. See Matt. xiii. 54. Dr. Owen. 
Ibid. " Testified," witnessed, declared. 

'E?^ag ■arao-a touto ^oLpruqii. Eurip. Heraclid. 220. 

" Magna testatur voce per umbras 

Discite juslitiam." i£n. vi. ver. 6*1Q. 

Weston. 
46. Beza puts a comma after ijVflsvsi: "There was at Capernaum a 
Royal servant, whose son was ill." Heumann agrees with him. 

Professor Schulz. 
48. ou [XT} on<rJsu<nj)s.] F. with an interrogation, Can ye not possibly 
believe, unless ye see signs and wonders? as Luke xviii. 7. John xviii. 
11. Bp. Barrington. — It is sometimes read ou p) tsioIbusIs, as 1 Cor. ix. 
4. 5. prj oux e%o[L£v; but in no sense, according to Dawes, Misc. Crit. 
p. 222, is it Greek; ou pj being always used with 1 fut. indie, or aor. 2. 
subj. of which he gives many instances. On the other hand, Devarius, 
De particulis, in voce, contends that it is only joined with a Subjunctive 
or Optative, hsog being understood before pj. So that, where it is said in 
iEchin. roug pv yaq zsovripoug ou parole ^€Krioug ■stoitqo-sIs, fut. indie, we 
should read Bronjenjls, aor. 1. subj. i. e. ou Ssoj pj zswrfrrfie $e"hTioug. Thus 
they confute one another: and we have many examples of each con- 
struction in the N. T. Johnviii. 51, ou p} ^ecop-rjo-jj, and ver. 52, ou p? 
ysua-elai. So xviii. 11. Luc. xviii. 7. Markland. — With regard to 
knag, which Dawes says is used invariably like ou ju^, p. 228, he is again 
at variance with Wohfius, as before he was with Devarius ; for as he would 

change 



ST. JOHN, CHAPTER IV. 271 

change o-rrwg btiaU-yg in Aristoph. into hiding indicative ; so Wolfius 
would change oira>g jJ^elai indie, into T^^iou subj. Isocr. Evagr. p. 8l. 
ed. Battie. Bowyer. 

52. xo^orspov serfs'] xo[vtya>g %x £iV 1S wna * the Latins say belU habere. 
It occurs no where else in the New Testament. Beza. — But Arrian, Diss. 
Epict. lib. iii. 10, has xiprAjioog s^stg, concerning one who had been ill of 
a fever. Marklanj). 



CHAPTER V. 

1. Msla. rwrra, rp sopr^] The fifth and sixth chapters beginning with 
the same words have been probably transposed, and the sixth should come 
before the fifth. The end of the fourth chapter having left Jesus in 
Galilee, the sixth describes him going from thence. Again, chap. v. l6\ 
18. the Jews seek to kill him, while he was at Jerusalem; and chap, 
vii. opens with his being returned to Galilee on that account. Mann, De 
veris annis, &c. c. x. p. 170. 

Ibid, fy soprri] There was a feast. Probably the feast of Pentecost. 

2. "E<rh Ss — hr) rjj Tzrpo€aTixv) xoXu[x,€rfyoi] The Syriac, Cyril, Chry- 
sostom, Theophylact, Nonnus, read y, which, considering John wrote his 
Gospel after the destruction of Jerusalem, one would naturally expect. 

Wall, Crit. Notes. 

Ibid. S7r\ rfi TspoQarixy xohM^rfipa^ i. e. There is at the sheep-market a 
pool. — Dr. Hammond says, the best MSS. read «oXy^^0pa in the Dative, 
There is at the sheep-pool called Bethesda; and so the Elzev. ed. 16*33. 
and the two Wetsteins print it, and Castelio translates it. — After wgo- 
GoiTixf understand ctuXy). See Nehem. iii. l. xii. 39. — There is at the 
sheep-gate a bath. See Bp. Pearce, Miracles of Jesus vindicated, 
Part IV. 

Ibid, t] s7n7\.syoj!/,si/7) — B-q9s<rt>a] BijG-so-Sa, NTiEN'TV'Q, i. e. domus effa- 
sionis from 1X0®. But the Syriac B^-^ec^a, NIDlf".^!, domus benefit 
centiae, &c. which I most approve. Beza. 

Ibid, zsivls (floag e^;ouo-a.] Was not the bath and the buikling con- 
sequently a pentagon ? Dr. Owen. 

4. "Ay- 



872 CONJECTURES ON THE NEW TESTAMENT. 

4. v A/yeXos yap &c] I have not met with any thing certain, or even 
probable, concerning this place. Dr. Lightfoot, who, I believe, had 
searched as much as any man into the Hebrew antiquities of the N. T. 
confesseth that he could not learn any thing concerning the origin, conti- 
nuance, or cessation of the virtues of this pool, though he saith he had 
read many Hebrew treatises merely with a view to this very subject. See 
Kuster's Preface. Markland. — Place this verse in a parenthesis. It is 
not to be omitted, though wanting in some MSS. and repudiated by 
others. The seventh verse depends upon it, and cannot be explained 
without it. Dr. Owen. 

The whole of this verse, according to Semler, is a marginal gloss, be- 
cause it is wanting entirely in some MSS. or read in a very different 
manner. Professor Schulz. 

13. laOsij] Semler takes this to be an interpolation. Professor Schulz. 

lo\ xa) e^rouv aurlv ouroxl eivai] Abest a Grsecis septem Codicibus, a 

Vulgato, Colbertino, Veronensi, Vercellensi Est autem glossa satis 

aperta, quee aliquot in Codicibus diversarum Provinciarum ex versu l8 vo 
locum invenit. Semler. Professor Schulz. 

22. OJSe yap ztclt^ xpivei ou'SsW] Erasmus observes that Cyprian 
twice cites this passage in such a manner as shews he read ow'Sev, which 
seems the better reading. Beza. 

Ibid, xplvei] Rather, condemneth, though it is in our Version judgeth. 
It seems opposite to £a>G7roj£7 in the preceding verse ; as xpitrig is to fay 
in the following. Bp. Barrington. 

25. tpyelm atpa., xa) vvv h<f)iv.'] Spoken of a thing future, which will 
happen very soon. So iv. 23. xvi. 32. eq^ilai Spa., xai vuy eAvfXvQsv. This 
makes me think that these words were spoken before the raising of 
Lazarus. He alludes to the resurrection of Lazarus in this verse; in 
the 28th verse, to the general resurrection, and therefore the words xa\ 
vuv Eo-1 » are not put there. Markland. 

Ibid. 3-sou] Alii codices non pauci avOpcoVow, utrumque fuit additum. 

Semler. Professor Schulz. 

27. tboixev avT<5 xa\ xp'uriv ctojeTi/, on ulog avQptvirou e'er)/.] Connect it 
thus: xpla-iv ■nroiaiv "On uio£ avftpcoTov eVIi xa) ju.^ Saup-a^els touto, Because 
he is the Son of man, let not this excite your wonder, for the hour is 
coming, &c. So Chrysostom, Theophylact, Simon, &c. 

Ibid. 



ST. JOHN, CHAPTER V. 275 

Ibid. Semler and others reject the explication given in the note to this 
verse. Professor Schulz. 

Ibid. ot» uiog avQpa)7roi) £<fll. because he is a son of a man.~\ It is ob- 
servable that Jesus is not here called by his usual title, 6 viog row <xvbp<owov, 
but simply and without the articles, viog av^peoxou. This, I believe, is the 
only instance of the kind in the Evangelists : and without doubt there is 
some reason for the difference. See Beza. Perhaps on should be divided, 
g,tj, quatenus. Tertullian, adv. Prax. c. 21. translates it, quia jilius 
humanus est, explaining it, per carnem scilicet, sicitt et Jilius Dei, per 
Spiritum ejus. Markland. 

30. Here, as Dr. Clarke observes, our Saviour re-assumes the discourse 
which he began ver. 19. Mark the repetition which forms the connexion/ 

Dr. Owen. 

31. vj [xapTupta ju.ou &c] My witness is not true. Better interroga- 
tively: Is not my witness true? For otherwise it will not accord with 
chap, viii, 14. Bp. Pearce. Dr. Owen. 

36. /x.s/£a) tou 'Icoavvou.'j Fortasse, [Aslgco rijg tou 'Icdolvvov. Dr. Owen. 

37. Ours Qwvyv auToti axvjxoals &c] This is the objection of the Jews 
to Jesus's last-mentioned testimony, that of God. Our Saviour utters it 
directly, and in his own person: Ye will say perhaps that JTe have never 
heard his voice, nor seen his shape. If they had been supposed to have 
spoken it themselves, it would have run in the First Person: Ye will say 
perhaps, We have never heard his voice, nor seen his shape, Outs a.xr}x6- 
apsv — ouTs scopaxay.sv. This is a very usual manner of writing, when 
what has been said by another is mimicked in his own words. I believe 
this manner of writing has obscured a passage in St. Paul (as well as this), 
1 Cor. vi. 11. aAX' a7rsWo-a(rGs, aXX' iqyia.<r^s, &c. but ye have been 
washed, but ye have been sanctified, Sec. that is, but ye say, We have 
been washed, we have been sanctified — by the Spirit of our God; all 
things are lawful to me. St. Paul answers: True; but all things are not 
expedient: which difficult place, and sudden transition from the Plural 
Number to the Singular ([xoi for tjjxTv) when the same Persons are meant 
in both, cannot conveniently be explained here. In the same manner 

facis in Horace, 2 Serm. iii. 133, is put for dicis, facio; f'^sig, novisti, 
for dicis, novi, Matt. xxv. 26. Phaedrus, lib. iv. fab. 23, Aras frequentas, 
\. e. dicis, frequento ; and nihil labor as for dicis. Nihil laboro ; which 

n n ' things 



t74 CONJECTURES ON THE ItfEW TESTAMENT. 

things were said above, in that Fable. Examples are frequent in all 
writers. Markland. 

38. xou tov Ao'yov aurov oux e%sls pivotta Iv yjuuv] Read interrogatively: 
Do you not regard the declaration he then delivered, that ye believe not 
him whom he hath sent? — And after this verse insert ver. 42. 

39. 'Epsvmre] Perhaps, interrogatively, upbraiding them: Do you 
search the scriptures — and yet will not come to me ? Hombergius, 
Rutherford, Moral Virtue, p. 368. 

44. sraeot too /xo'vou @sow. Luther and Grotius translate as if the article 
here were left out. Professor Schulz. 

45. Mtj loxsire or*] Better, with the Syriac, interrogatively: Do you 
think P 



CHAPTER VI. 

1. .oHrijxOsv — mkpa.v t*j§ %aCK<xa-<n)s] This expression occurs three times 
more in this chapter, ver. 17. 22. 25. In those places it cannot signify 
passing from one side of the sea, or lake, to the other; from the South 
side to the North suppose, because the towns here mentioned are all on 
the Galilee side, and passing over is called SjsaQsTv s)g to zrep&u rijg 7^ly.v^g, 
by St. Luke viii. 22. and the country of the Gadarenes is said to be 
avmrepoLv rr\s Ta?uA«/a£, over-against Galilee on the opposite side, ibid, 
ver. 26. In this first verse, naipav rijg ^oCkda-a-^g -eig Konrepvaov^, they 
•went by sea towards Capernaum. In the 22d, 6 orfkog 6 etflyxtios sregav 
t% ^aChcLa-G-rig, the multitude which stood near the sea, upon the 
shore. In the 25th, zupavltg avrov zrepav rr^g K $raCh&.<T(rt\g, wlven they had 
found he came by sea, they were surprised, because they knew he did 
not embark with the disciples, and they knew that there had been no 
other vessel, only that one, at the place whence the disciples embarked. 
Probably the latitude of signification may be owing to the Hebrew. See 
Casaubon on John i. 28. and Beza on Matt. iv. 1-5. Qu. whether cross 
an arm of the sea will answer vripav rijg S-aXaVoTjs, in all the places ? 

Markland. 

Ibid. QaKa<r<rrig rijg TaXiXmag, rijg T&epicLoog^] One or other of these 
names seems to be a gloss. Perhaps rrjg To& Aai'as ; for it is wanting in 

two 



ST. JOHN, CHAPTER VI. 275/ 

two MSS. and St. John has %a.xd.<r<rr)g r^g TiSspidSog elsewhere, chap, 
xxi. l. Dr. Owen. 

4. TIv £s iPybg to mdo-yjst, r] soprrj rwv 'louZotiwv] John had spoken of 
the Passover, ch. ii. 13. If he had mentioned it here again, Would there 
be any need of his adding an explanation of the word? G. Vossius, 
therefore, De Annis Christi, p. 75, with great reason, would leave out 
ro mdo-ya, which was probably a marginal note of one who thought to 
explain what feast of the Jews was meant, which soon crept into the text, 
with as little reason as at c. ii. 23, and xix. 14: whereas the feast, said to 
be approaching, was that which Jesus, c. v. 1. went to celebrate; and 
that is, by Cyril, Chrysostom, and Theopbylact, supposed to be Pen- 
tecost. The year of Christ's ministry is distinguished by its principal 
feasts: I. The Passover after _his B Ism, c. ii. 13. Per. Jul. 4738. A. D. 
25. II. Pentecost, c. vL 4. (as now amended) and v. 1. III. The Feast 
of Tabernacles, c. vii. 2. 14- IV. The Feast of Dedication, c. x. 22. 
V. The last Passover, in which he suffered, c. xi. 55. xii. 1. xiii. 1. Per. 
Jul. 4739. A. D. 26. seven years before the time fixed upon by Usher, 
Prideaux, &c. N. Mann, as above, p. 173, Lat. and see Diss. ii. c. 24. — 
Mr. Whiston would confute this hypothesis, by shewing that Christ 
travelled, during his ministry, above 1100 English miles; whieh, consi- 
dering his stay at the end of each journey, must have taken up above 
four years. In this he does but beg the question in dispute; for the 
journeys must be first agreed on before any argument can be drawn from 
their number. He knew his adversary's Harmony considerably lessened 
them ; who urges the improbability of Christ's twice turning the money-. 
changers out of the temple, without opposition. 

II. It has lately been computed*, that from the 20th to the 40th 
year of Christ, the only Passover full moon, which fell on a Friday, was 
April 3, A. D. 33. in the year of the Julian Period 4746. — And yet Mr. 
Mann, in support of his hypothesis, computes it to have been so likewise 
March 22, A. D. 26. Per. Jul. 4739. Differences there will be, while 
some calculate by astronomical full moons, some by cycles; and with 
respect to the former, we know not whether the Jews kept the true, 
©r the mean full moons; with respect to the ktter, we know not what 

* See Mr. Ferguson's Brief Description of the Solar System, p. 15. 

n n * cycte 



276 CONJECTURES ON THE NEW TESTAMENT. 



cycle they followed: that which prevailed in the time of Epiphanius, 
Dodwell observes, De Cyclis, p. 429, was different from the Calippic, 
the Hippolytan, and from what the Jews now follow: from which last, 
however, Scaliger and Mr. Mann compute. And yet, if we knew the 
cycle, what certainty could we expect, when Maimonides and other 
writers tell us, that in a backward season they occasionally intercalated a 
month, that the harvest might be ripe enough to have the first fruits of it 
offered on the second day of the Passover? See Jackson's Chronology, 
vol. II. p. 19. 

Sir Isaac Newton, in his Observations on Prophecies, p. 16*3, mentions 
another Jewish rule for observing the Passover, which overthrows the 
other computations that omit that rule. To avoid the inconveniences of 
two sabbaths together, which prevented burying their dead, and making 
ready fresh meat, &c. they postponed their months a day, as often as the 
third of the month Nisan was Sunday, Wednesday, or Friday : and this 
rule they called YIN Adu, by the letters N, 1, 1, signifying the 1st, 4th, 
and 6"th days of the week; which days we call Sunday, Wednesday, and 
Friday. 

Postponing therefore [a day in] the Passover months above, the 14th 
day of the month Nisan, which, A. D. 31, fell on Tuesday March 27, 
will fall oh Wednesday March 28. 

In A. D. 32, which fell on Sunday April 13, will fall on Monday 



33, which fell en Friday April 3, will fall on Friday April 3 



April 14. 
In A. D 

likewise. 

In A. D. 34, which fell on Wednesday March 24, or rather, foF 
the avoiding the Equinox which fell on the same day,' and for having 
a fitter time for the harvest, on Thursday April 22, will fall on Friday 
April 23. 

In A. D. 35, which fell on Tuesday April 12, will fall on Wednesday 
April 13. 

In A. D. 36, which fell on Saturday March 31, will fall likewise on 
the same day. 

Here the 33d and 34th are both years on which the Passover fell on a 
Friday ; and Sir Isaac determines for the 34th, two years after 32, when 
the Passover fell very late. 

I shall 



ST. JOHN, CHAPTER VI, 



277 



I shall subjoin the several computations of the Paschal full moons, by 
Roger Bacon in his Opus Magnum; p. 131. Jos. Scaliger and Nic. Mann, 
De veris annis N. D. Jesu Christi, &c. p. 239. R. Dodwell, De Cyclis, 
p. 848. Mr. Ferguson in his Astronomy, Sir Isaac Newton on Pro- 
phecies, and Lamy in his Harmony; by which the Reader will judge 
with what variety they have all been certain. 



Jul. 
Per. 


> 


Roger Bacon. 


Mann and Scal. 


Dodwell. 


Ferguson. 


Sir Is. Newton. 




Lamy. 




Month. 


Day of 

Week. 


Month. °7 e £ 


Month. 


Day of 
Week. 


Month. {Jg* 


Month - Week' 


Month 


.Day. Ho 


Min. 


4739 


26 


Mar. 21 


5 


Mar. 22 6 


April 20 


7 


April 20 7 










4740 


27 


April 9 


5 


April 9 4 


April 9 


4 


April 10 5 










4741 


28 


Mar. 29 


2 


Mar. 29 2 


Mar. 28 


1 


Mar. 30 3 




Mar. 


29 6 


8 Mat. 


4742 


29April 17 


1 


April 16 7 


April 16 


7 


April 17 5 




April 


17 6" 




4743 


30 


April 6 


4 


April 5 4 


April 12 


4 


April 6 4 




April 


6 10 


55 Vesp 


4744 


31 


Mar. 27 


3 


Mar. 26 2 


Mar. 26 


2 


Mar. 27 3 


Mar. 28 4 


Mar. 


27 2 


10 


4745 


32 


April 13 


2 


April 14 2 


April 12 


7 


April 15 3 


April 14 2 


April 


14 12 


Mat. 


4746 


33 


April 3 


4 


April 3 6 


April 4 


7 


April 3 4 


April 3 6 


April 


3 5 


50 Vesp. 


4747 


*34 


Mar. 23 


4 


Mar. 22 2 


Mar. 24 ~ 


4 


April 22 5 


April 23 6 


Mar. 


23p.oc.018f 


4748 


35 


April 11 


2 


April 11 2 


Mar. 23 


4 


April 11 2 


April 13 4 


April 


11 11 


10 Mat. 


4749 


36 
















Mar. 


30 5 


48 Vesp 


4750 


37 
















April 


18 2 


38 


4751 


38 
















April 


8 5 


58 Mat. 



7. Aiaxoo-iwv Snjvagj'a)!/ aproi &&] He seems to say, We have but 200 
denarii in stock; and if we lay it all out in bread, it will not be sufficient 
that each person may have a little. See Mark vi. 37. The Creator of the 
world and his companions, at that time, probably were not worth seven 
pounds sterling all together. Markland. 

8. Asyei avrai els Sil r( *>v potQyjTwv] Some would read AAAOS ex rwv 
{xa.QriTwv. Perhaps ETI els, one also of the disciples ; for Philip, in the 
preceding verse, was a disciple, as well as Andrew, introduced in this. 

Muscul. 

10. avops£.] In aliis quibusdam Codicibus exstat oivQpwTrot, inde in 
Alex, et Codice 80 utrumque nomen avQpcojroi avtyes, nempe utrumque 
varie additum Juit. Semler. Professor Schulz. 

11. rois \>,othriroCis, ol Ss jxaO^reu.] Ilia desunt in Codicibus 3 bonis 
Graecis, Vulgata, et ceteris translat. : etiam absunt ab Origene atque 
Nonno, recte. Est additio prior. Absunt etiam a Codice Latino Vercell. 
Brixiens. et Colbertino. Semler. Professor Schulz. 

* Anno Olymp. 202. 4. when the Eclipse noted by Phlegon happened. Lamy. 

* The meaning of which is, post occasum Solis 1H min. Dr. Owen. 



Ibid. 



2jS CONJECTURES ON THE NEW TESTAMENT. 

Ibid. rffisXoj/.] Sic omnino legendum. ^'OcXev in singul. Editt. Erasmi 
3 primae scribunt, Aldina et Lutherus in translat. ; male, etsi Erasmus 
defensum ibat.- Semler. Professor Schulz. 

15. adrog [Lavog.~] These words seem not to comport with what imme- 
diately follows in ver. 16. But perhaps they are words of reference (of 
which St. John has many) to the parallel accounts in the other Gospels. 

Dr. Owen. 

17. trxoria. syeyovei.~] In Codice Cantabr. xareXaSs Ss aureus (rxoria., sic 
et Cod. 69 — Est autem alia recensio Graeca: seu ilia additio in diversis 
provinciis varie perscripta fuit. Semler. Professor Schulz. 

21. "HQsAov ouV T^aMelv &c] They wished to receive him into the ship. 
I cannot tell how to reconcile this with the account of the other Evan- 
gelists; according to which the disciples actually received him. But the 
difficulty will immediately vanish, if we suppose that St. John wrote 
ijxQov: now they came near to receive him. Professor Michaelis. 

According to our English Version (they willingly received him), 
which is certainly just and right, the passage stands clear of all diffi- 
culties and contradictions whatever. Dr. Owen. 

22. 6 o%kog — }$oou or» T&hoiapiov aXko oux •jjv exsi — xou on ou (rvvsi<rr}\Qs rotg 
jxaQ^TaTj auVou 6 Tqcouj — aXXa y.ovoi ol fiaoyTa) aurou a,7rijX$ov] This last 
clause is omitted in the Syriac, which, with the Alex. MS. reads likewise 
sTSov for \§wv: the Vulgate sTSsi/, vidit. But what if, placing a comma at 
the last auVou, we connect carrfhtiov with o^Xoj, taken collectively: The day 

following, when the people — saw that there was no other boat there, — 
and that Jesus went not into the boat, but his discijiles only, they went 
away, viz. into the neighbourhood for that evening. Beza. — Rather put 
ver. 23 in a parenthesis; then the 22d will connect with h/ifya-av in ver. 
24, which is only a repetition of what was said ver. 22. Markland. 

Ibid. Put the words from on rs'Koia^ov aXha to su^aptfl^fravlog tou Kugj'ou 
in a parenthesis. Schwarz, Solcecismi discipul. J. C. antiquati, cap. l. 
^ 5. p. 8. Professor Schulz. 

23. This verse should be included in a parenthesis. J3/?.Barrington. 

24. "Ore oui/ stBsv 6 orfhog &c] This resumes what was begun in the 22d 
verse, 6 offios s^xcag, which had been interrupted by a long seu i.nce, 
and by the 23d verse being put parenthetically, and not in its usual piace. 

Markland. 

36\ 



ST. JOHN, CHAPTER VI. &79 

36. 'AXX' sTjtov uj*7v, on x*\ scopomaii /xs &c] But I said unto you, 
that ye also had seen me, and believe not. Where or whence does it 
appear, that Jesus had said so to them? — But if he had, still it is very 
difficult to see any connexion between this and the foregoing part of the 
discourse, or what is proposed by this verse. Let it therefore be noted 
that, in ver. 32, Jesus had made use of the word u[jav emphatically: 
Moses did not give to you — but my Fatlier giveth to you, &c. in 
opposition to their Fathers or Ancestors : by which he hinteth the great 
advantage they have above their predecessors, who had only the manna, 
the typical bread. To that word ufuv he seems to allude in this 36th 
verse, and gives the reason why he laid stress upon it there. But said to 
you (in the 3 2d verse), because ye have even seen me, and yet do not 
believe. Markland. 

Ibid. This verse refers to ver. 30, and at full would stand thus: 'Ak'/J 
cittov ujiaTi/, OTi xai swpa.Ka.is p,s vroiouvla, o—ryxsiov, xa) ov Tzruflsusri fj.oi' Sed 
dice vobis, &.c. If sIkov be translated dixi, it must refer to ver. 26*. 

Dr. Owen. 

Ibid. Illud Iks puto non adfuisse ab initio: abest ab Alexandrino, a. 
Vercellensi et Veronensi: " Etsi vos saepius interfuistis rebus et sermo- 
nibus meis, spectatores e.t auditores." Semler. Professor Schulz. 

39. The word ■nra.rqos may well be spared; and if, in conformity with 
several MSS. we leave it out, the repetition will be more exact and 
uniform, jat) dwroAso-cy (scil. ri) s£ olutov: the Cambr. MS. supplies the 
ellipsis by pj&sv. Dr. Owen. 

Ibid. "wo. ts5lv MZayxs jaot, ju^ oaro7^sa-(o ?£ auTou,~i This manner in which 
the writer sets out in one form of construction, and soon after, as if he 
had forgot himself, turns off to another, is usual in the best authors.. 
There is a stronger instance of this, chap. xvii. .2. iW tsm osowxas aCrat, 
?>co<rj) aureus ^corjv altoviov : which it is impossible to bring into any order of 
construction ; and yet the sense is plain enough. In Beza's MS. some- 
body, who had a mind to make things clear, put e%yi instead of bwp-r) 
aurols. The full and direct construction of this place in chap. vi. would 
have been, %vol pq cbroX/a-a> [n] ef aurov [yravlog] vrav Oi'jaW [j.01. In 
•nsav hshuxi pu he comprehends Heathen as well as others. Markland. 

40. I think it probable that to S-^jxa tov srepJ/avroV p tsktoc; either 
is a repetition of the same words in the preceding verse, from the inatten- 
tion 






280 



CONJECTURES ON THE NEW TESTAMENT. 



tion of the transcriber, or a gloss crept in from thence. The sense is cer- 
tainly improved by omitting them. Bp. Barrington. 

Ibid, avouflria-a) avrov syw &c] In this repetition of the sentence, the 
Pronoun eyd> is peculiarly emphatical. And so again ver. 44. 54. 

Dr. Owen. 

45. zsoig oZv &c] The reasoning seems to require, zzolg oZv 6 e^o^svos 
Brgo£ [xs, 7}xovo~e CTa§a Tsarpbg, xa) e'jxaGs. If so, this is another instance of 
the inverted manner of writing, so usual in this Evangelist. It is not 
enough that a man hear of or from the Father, unless he learns too, by 
his own industry. Markland. 

57. xa) b rpcoywv jxs.] In Cantabrig. 'Xa^dvtov, ut antea in ilia addi- 
tione erat Xa.6els to a-w^a &c. Pro %r'j(relai Cautabr. Zfi, alii Codices 
§tj(ts». Ego hanc brevem sententiam vix puto fuisse inde a primo libri 
tempore. Semler. Professor Schulz. 

58. ou xit&abg s<payov ol zjaregeg uy.uiv'] The same construction is in St. 
Johns 1 Ep. iii. 12, ou xo&wg KaiV sx &c. not as Cain who was of that 
wicked one, &c. and in Demosth. adv. Midiam, circa fin. OuS', wo-irsp 
'ApKrlofyaiv, aTro^wg Toug o^s<pa.voug, shoos tt\v nrpoSoXyjV &c. Markland. 

59- ^tiao-xwv sv Ka7re§vaouja.] More distinctly, Taura slirsv sv o-vvaywyy), 
hZdo-xwv, sv Ka7rs§vaou]x. The foregoing discourse was so remarkable, that 
the Evangelist might think it worth while to distinguish it by these three 
circumstances. 'Ei/ o-vmywyrj does not signify in the Synagogue, or place 
of religious worship; but in a meeting or company of people. See ver. 25. 
In the Synagogue would have been sv tjj o-uvaywyfi : especially as they 
had but one Synagogue in Capernaum. If any one chuses to join h^dcrxwv 
h rji o-uvotycoyfl to Ka7repvaoujx, he may meet with instances enough to his 
purpose. Markland. 

62. 'Rav oZv QscoprJTe &c] Elliptically for ctoVo) [koLXKov oZv arxavZaXio-- 
bryrso-hs, sav ^rscap^TS &c. Dr. Owen. 

64. A parenthesis should extend from jjbsi to uutov. 

Markland. Bp. Barrington. 

66. 'Ex tguVou] seems to carry here this double sense: from that time, 
and, for that reason. Dr. Owen. 

6*9. £u eT Xp»<r3o£, 6 uibg tou 0so5 tou ^<avlog."] This repetition of the 
Article imparts to the sentence peculiar grace and emphasis. See also 
Heb. viii. 1. and Rev. xvi. 19. xix. 15. A similar example occurs in 

Xenoph. 



ST. JOHN, CHAPTER VI. 281 

Xenoph. Cyrop. lib. iii. p. l60. avaxa^ouulss tov efegyirup, tov ayhpa tov 
ayabov. Dr. Owen. 

70. Ovx syw upas ™u£ Scofcxa egstegaprp, xaX] Perhaps affirmatively: 
I have not chosen you all twelve: but one of you is a devil. 06x — a.Kh' 
c. xiii. 18. and za! is used for but, c. viii. 55. x. 39. xvi. 32. Eisner. — 
But in this sense not xai, but yaq should have followed: / have not 
chosen you all; for one is a devil. Bowyer. — The interrogation should 
end at ef s7\.s|apjv ; Have not I chosen you the twelve? and yet one of 
you &c. then xa\ for tamen comes in rightly, as frequently. Markland. 



CHAPTER VII. 

1. 06 yap ^'OsXsv h rfj 'IowSai'a Tsepiirdleiv] Chrysostom and Cyril read 
shuvalo; the Latin probably being first corrupted, volebat was read for 
valebat, thence out of superstition was read ffleXev. 

Erasmus, Grotius, Mill, 876. 

5. Ouos yap ol ahe>.<po\ — aurov] should be included in a parenthesis. 

Markland. Bp. Barrington. 

13. OuSeis — rssp\ auroo, &c] No man spake openly in his favour, 
for fear of the Jews. Dr. Owen. 

19. Ou Mwrrijs Sshooxev ufwv tov vopov, xai oobsig £% vfx.(Zv rsroisi tov vo'fj.ovf\ 
This is usually read interrogatively. But how much better connexion 
would it have with what precedes, if it were read in the affirmative? 
Moses did not give you the law, and yet not one of you keepeth that 
law. Why else do you go about to kill me? D. Heinsius. — Let the first 
part of the sentence be with an interrogation; the latter part with an 
affirmative : Did not Moses give you the law ? and yet none of you 
keepeth the law. — John is fond of asking a question with a negative, as 
vi. 70 ; xi. 40, & alibi. Markland. 

21. *Ev spyov £7roi7}<ra,~] This refers to the case of the impotent man, 
who was cured on the sabbath-day, chap. v. 1 — 9. And this we should 
attend to, in order to understand the force and pertinency of our Saviour's 
reasoning. Dr. Owen. 

o o Ibid. 



282 CONJECTURES ON THE NEW TESTAMENT. 

Ibid, ^au/xa^sls 8»a touto* And ye all wonder at it, as if it were a 
breach of the law, because done on the sabbath-day. But the following 
example will teach you, that it is no breach of it. Moses gave you cir- 
cumcision, &c. Dr. Owen. . 

21. 22. rsdviss 9-au/xa^sIs' Aia touto Maxrrjs Ss'Scoxev] If we connect it, 
Moses therefore gave you a law, there appears no reason for such 
illation. Read then &au/xa£e7s S»a touto, / have clone one work, and ye 
all therefore marvel, as Mark vi. 6*. John xix. 11. Rev. xvii. 7. Theo- 
phylact, H. Stephens, Maldonat, Casaubon, Schmidius, &c. the last of 
whom confesses he wants authority for such construction. — This Diod. 
Sic. supplies, lib. iv. p. 193, $auy.a$6{Levav -S»a tyjv h rjj Tzyyr^ So£at/. — 
Themistius Orat. 21. Explorat. p. 243. s\ ouv 8ta touto ^au/xa^els, so Ige 
otj sixoTws ^aujaa^sle, si igitur id miramini, scitote, quod jure miremini. — 
Strabo, lib. xvii. p. II38. a><r)s xa) Smijxot^stv a^iov, xu\ 8»a touto xcti 8joti 
Seo-aWpjs t^v AlQjawnay lirr{h§t-v oarda-av adeoque 8$ id admiratione 
dignum est, 8$ quod Sesostris totam ^Ethiopiam permeaverit. JElian, 
speaking of Marius, says, auVov Ss &auju.a£opei/ 8»a to. spya. Var. Hist, 
lib. xii. c. 4. & lib. xiv. c. 36*. Kypke. — Or, Sta touto should be carried to 
the end of the verse; xou Zia. touto Iv o~oi^a.Tia*7!sspiTB^vs\c. av^coTrov Moses 
gave you circumcision, and you therefore circumcise on the sabbath- 
day. Bois, Collat. — Bp. Warburton lets the whole stand as in our Ver- 
sion: Moses therefore gave unto you circumcision (not because it is of 
Moses, but of the Fathers), and ye on the sabbath circumcise a man 
therefore: For what reason ? He assigns none. Then why, because it is 
of Moses? Surely it should be that — a correction of what was before 
laid down, that Moses gave it — (not that it was of Moses). Bowyer. 

22. (ov% oTi — ex tcSv ararggajv)] This parenthesis is doubted of. It is 
thought that John wrote only, Mwcrfjg ebwxsv u;xij> tyjv ctsjSJtojxtjv, xa) h tS 
<ra£6aTa) arep jtsjw,vsJs oivfytoTrov. Because the Jews knew very well, and did 
not want to be taught, that Moses was not the institutor of circumcision. — 
But some over-wise, or over-fearful, person might add this parenthesis, to 
save Jesus's credit in the Jewish history, as he thought. Markland. 

23. on oAov av^poiTTov uyii\ «ron)o-a] foov oyiij for every whit sound, 
seems hard. Perhaps X12AON, Are ye angry that I have made a 
maimed man sound? Battier, ap. Wetstein. — ^coXov cannot be true, if 
oAov were false. — Circumcision, says Jesus, is a painful thing, and 

concerns 



ST. JOHN, CHAPTER VII. 283 

concerns a part of the man : I have restored a man to ease, and a whole 
man. Markland. 

21, 22, 23. The meaning and argument of these three verses seem to 
be this: "I have done one work (iv EIIOIH^A) on the sabbath (in 
imitation however of my Father, ver. 17) on which day your law says 
ou IIOIHSEIS h avrji tsm *EPrON, Exod. xx. 10. For this you are all 
very angry with me, and surprised at it, ^aujxafels 8«a touto. And now 
pray observe your own practice and reasoning: ye make no scruple of 
circumcising a child on the sabbath, if it shall happen to be the eighth 
day after his birth. Now if a painful work, from a partial cause, is 
allowable on the sabbath-day, rather than break the law of Moses con- 
cerning circumcision on the eighth day, are ye justly angry with me 
because I have restored a whole man to health and ease on the sabbath ? 
If one is allowable, is not the other much more so?" Jesus's reasonings 
with the Jews commonly prove them to be not only bad men, but weak 
ones too. He knew very well that they at that time had lost all regard to 
the law of Moses any farther than it served their present purposes. I 
guessed ^au/xa^sle 8<a tooto, as many others had done, because it makes 
the place very clear. If any body thinks Aia touto should be placed at the 
beginning of ver. 22, let him see Beza. Nonnus too read it so. Theo- 
phylact explains 3-aw/Aa^sls by rapdrlta-Be, S-ogu£e?<r0e. Our Saviour seems 
to quote Moses in these two places, because of what was said concerning 
him at the end of the fifth chapter. This makes it still more likely that 
the fifth and seventh chapters were originally connected, and that the 
sixth is not in its proper place. Markland. 

27. 'Aax' toutov &c] Elliptically expressed: at full it would run thus; 
'AAA' obrog ovx h(fl)v ILpicflog. Tootov yap olhapsv, x. t. A. Dr. Owen. 

Ibid. o6$e)g yivatc-xsi oto'Qsv eo-l/v.] When they say, just before, toutov 
©VSa/xsv oto'Osv, they mean, of what parents, and the place where he was 
born. When the Pharisees say, chap. ix. 29. tqvtov 8e ovx o¥6\x/x£v sro'Qev 
lai\v, they mean, what commission he hath, whether from God, or not. 
The usual construction would be, Oux olhafxev Se zsobev ovtos etfliv though 
this is common enough in all authors. ITo'Ssv e<f\\v seems to be a 
common form of expression, applicable to any circumstance that is in 
question, whether of parentage, country, condition, &c. Luke xiii. 27. 

Markland. 
002 28. 



284 CONJECTURES ON THE NEW TESTAMENT. 

28. Kdpl oMs] Tertull. c. Praxeam, and Chrysost. Horn. vii. on 
I Cor. understand this negatively, as the sense seems to require, and as it 
is said here, c. viii. 14. For which reason read interrogatively: Do you 
know me, and whence I come? yet / come not of myself. Grotius, 
Bp. Chandler's Defence, p. 334. xa\ put for attamen, as l Cor. v. 10. 
8$ alibi. 

Ibid. KajM,e offials, xa) o'&cfis zooQev efyu.] Here is another instance of 
what I mentioned on chap. v. 37. Ye say that ye know both me, and 
whence lam; for they had said just before, 'A7\Xa tovtov o'ftapsv rsoQeu 
etfllv. By cro'Qsv, whence, is meant here what they express, chap. vi. 42. 
by o'/8aju.£j/ tov zsaripa xa) rrjv ju/qfsjsa. Markland. 

Ibid. Ye know both me, &c] Jesus here answers to what they had 
said, ver. 27. we know this man, and whence he is, by telling them that 
they knew neither. Thus : Ye say ye know both me and whence I am ; 
but it is plain that ye know neither the one nor the other : for I did not 
come among you of myself, but was sent, and he who sent me (God) is 
my true Father (see viii. 26): and him ye do not know; consequently, 
ye do not know me. This, I believe, is the sense and the argument. It 
may be translated thus : Ye say ye know both me and whence I am : and 
yet I did not come of myself; but he who sent me is my true Father, and 
him ye do not know, but I know him,, &c. Any body who has read St. 
John carefully, must have observed that he frequently throws in a propo- 
sition which is considerable of itself, but does not make to the argument ; 
as here %<f\iv a"krfiwog, the argument would have lain thus: Kou air ip.auT,ou 
wx eAij^uOa, aAXa rov ar£ju.\J/av7a ju.e u^usig oux olftdle, sycv 8e oT3a aurov, &c. 
The proposition, ahrfiivog idliv, shews, by the bye, that God was Jesus's 
true Father ; but adds nothing to the argument, which had been as good 
if srflh akrfiivlg had been omitted, and the other necessary alterations 
made. See a like instance, chap, i v. 18. where zsivle yap ' avftpag e%eg is 
put in the same manner. Innumerable other instances may be found by 
those who read with attention. The wo^ds u^eig and eyed are emphatical, 
as usual, ov may be resolved into xa) aurov, as I shall mention on chap. 
ix. 19. and Acts xiii. 31. 'Air ep-aurou, as ver. 17. atfi eaurau, ver. 18. 
and often. 'At' ijaaurow is what we call, of my own head. Markland. 

20. or» mote aurov sip] Read e?p, for I come from him. And so 
ver. 34. which is confirmed by chap. xi. 33. oVow uTayco iyai. Schmidius. — 

Mill 



ST. JOHN, CHAPTER VII. 285 

Mill objects, slpi, eo, is poetical : but Orat. Funebr. ap. Thuc. lib. ii. $*j- 
"Kwcrag tsowtov, slfj.1 xa\ eiii toj> ra>p(ie sVaivav. See ver. 34., 

33. ET7rsv oZv autdig 'Ir y (rou^] Auroig is generally joined to u7ct\pexaig, 
the officers who were sent to apprehend Christ. But, from ver. 35, it 
plainly appears it was to the Jews, not to the officers: and aurmg 
being wanting in such a number of MSS. there can be no doubt but that 
the true reading is, Htczv qvv 6 'hqa-ovg. Markland. 

34. oVou el/uu ey^j] Here again read slfxt, vado, as with Theophylact 
and Nonnus; and see viii. 21. xiii. 33. Exod. xxxii. 26*. Prov. vi. 6*. 
loofxev, Plat, in Phaedro, in extremo. Henry Stephens, Isaac Casaubon, 
Bengelius. — And so again verse 36. Dr. Owen. 

37? 38- « a * nrivirio. 'O ■utktIsvcjov e\g ept,e, xaQwg sIttsv tj ypatyr), vxOTapai 
ex rrjg xoihlag olutov ps6o-ov<riv~\ Connect xa&oog with what goes before : 
He that believeth in me so as the Scripture hath commanded; ra-oraju-oi 
&c. being not found in Deut. xviii. 15, nor elsewhere. Theophylact, 
Cast el. Jac. Capell. — Connect it thus: xa\ zrivaT(o 6 7&i<fle6wv e)g ifxe. 
YLafiuig Bi7T£V y 7§a^, Tloraixoi ex rijg xooJag avrou, As the Scripture says, 
viz. of the Messiah, Rivers, &c. alluding to Isaiah xliv. 3. Zech. xiii. 1. 
Trillerus apud Wolfium, & Wetstein. See Mede, p. 62. — Here is an- 
other avaxeXouGov, or inconsequence of composition, such as was noted 
chap. vi. 39. The Nominative 6 cner/eJtuv has no Verb after it. Theo- 
phylact does not distinguish after ijuts, but after ypafyrj. Markland. 

38. KaSa>£ cl7rev t} ypa$r h ~] This I suspect to have been at first a mar- 
ginal note of some person, who took unwarily the subsequent words for a 
scriptural quotation. Ii genuine, it refers to Zech. xiv.. 8. &c. the Jewish 
Lesson for the day. Dr. Owen. 

39. ou7ra) yap yv zsveu^a ayioyj Omit, with three MSS. the word ay iov; 
and in conformity with the Vatican, &c. insert li^o^evoy, which makes 
the sense plain and perfect. Dr. Owen. 

41. M^ yap ex rrjg Ta^iT^alag &c] Tap gives the reason of a sentence 
which is suppressed: Others said, This is the Christ; but others said, 
That cannot be: because the Christ is not to come out of Galilee. The 
Interrogative in the original is equivalent to a Negative, For is the Christ 
to come out of Galilee? The answer to which is, No, he is not. In the 
next verse, they give a testimony to Jesus's descent and birth, which 
perhaps they little thought of or intended. Probably it was but little 

known 



286 CONJECTURES ON THE NEW TESTAMENT. 

known at Jerusalem, at that juncture, that Jesus was born at Bethlehem. 
The length of time ; the Magi going home another way, not through Je- 
rusalem ; the slaughter of the children at Bethlehem, in which it mioht 
be thought that Jesus had perished ; and his private manner of living 
from his birth to his ministry, about 30 years, had all contributed to ob- 
literate or to weaken the remembrance of that remarkable event ; so that 
it is probable there were few or none then living at Jerusalem, who had 
charged their memories with so obscure a fact, as Jesus's being born 
there, and his mother enrolled among the descendants of David. What 
Theophylact says, on this head, seems to be worthy of but little regard. 
He thinks the Jews said all this concerning Bethlehem and David, not 
out of ignorance, but malice ; which does not seem to be at all probable. 
Bethlehem is called xco^ here: in Luke ii. 4. 14. it is aroXtj; though 
xtofjt.7) and s?o?u£ are elsewhere distinguished. Markland. 

49^ o^kog — 6 [x,^ yivcotrxayj — e7nxala.paloi eJ«rt.J This construction, 
where a Participle and an Adjective of different numbers are subjoined to 
the same singular Noun, may appear somewhat anomalous ; but the like 
oecurs in the best Authors. Thus Xenophon, Hist. Gr. lib. i. in medio, 
oyT^bg ?]6f oicrd?] zspog rug voiug, ^av^a^ovteg. Dr. Owen. 

50. Aeyei N»xo'&7 ; |ut.op — elg a>v s§ auraJi/] So this is to be connected, the 
intermediate words in a parenthesis. Not as our Version (came to Jesus 
by night, being one of them) . BengelIus, Markland. 

5 1 . s'av pg axo6<rri crag' aJrou zaporepov] Would it not be clearer had it 
been written TA zsap aurov, in the same sense? as Ze^d^svog — to. zsao 
tjjj.(ov, Phil. iv. 16. ret, Txrap' aoruiv, Luke x. 7. Markland. 

52. Mi) xcci (ru sx Trjg TaXihalag e?;] The Latins, FaTuAaTos el; agree- 
ably to the sense of the Pharisees. The more recent Greeks seem to have 
taken sx rijg Ta^'Aalag si from what follows. Bengelius. 

Ibid, ex ri]s TaKiAalag sl;~] Art thou also of the Galilaean sect, or 
party? Dr. Gosset. 

Ibid. 'EpsJvvjo'OJ' xai <3e or» 7srpo<p^rr}g ex rijg Ta'hi'Aalag oux ey^yeplai.~^ 
The Greek text, I apprehend, is not perfectly right: and our English 
Version has carried it still farther from the true meaning. Is it possible 
the Jews could say, " that out of Galilee hath arisen no prophet;" 
when several (no less perhaps than six) of their own prophets were 
natives of that country? When they tell Nicodemus to search the 

Scriptures 



ST. JOHN, CHAPTER VII. 287 

Scriptures (see Cambr. MS. and Vulgate Version), they plainly meant, 
for the birth-place of the prophet that was to come, i. e. the Messiah ; 
which he would find to. be, not any town of Galilee, but Bethlehem in 
the land of Judea. Hence then I conclude, that what they really said, 
and what the reading ought to be, was — -Zri 'O nP04>HTHS ex t% 
ToLKfaalag oox ErEIPETAI: That the prophet is not to arise out of 
Galilee; from whence they supposed Jesus to have sprung. Dr. Owen. 

53. It is well known that the paragraph, from 53 — to chap. viii. 11, 
inclusive, is originally wanting in the Alexandrian MS. the Vatican, &c. 



CHAPTER VIII. 

4. olvtvj >j yovri xaTs*X^0ij sTduro^xopto]. Bois, in Collatione, says it 
should be read xaTsX^pflu] 5 an( I that he never found anywhere xarsiT^^t]. 
But Demosth. in Timoth. p. 102. ed. Francof. cog oux eitofataj tou a7ro8*j- 
[Muvlos to vaoT^ov. Xenoph. Exp. Cyri, lib. vii. p. 278. ed. Bas. Bowyer. 

6. tovto Ss sXeyov — xarr)yopeiv , auToO] This is a piece of private in- 
formation from the Historian ; therefore it ought to be put in a paren- 
thesis. Markland. 

9. elg xuQsig] That is, sig xara (i. e. xa) elra), or xaO' sig, as has been 
often observed. So Matth. xxvii. 38, and often, the last elg is put for 
aXAos or erepog; and so in Latin. Horace, demo unum, demo 8$ item 
unum: where 8$ item is xa) elra or xara. Martial, Eocpulit una duos 
tussis, 8$ una duos. It can scarcely be supposed that the accusers went 
out according to their age or seniority, ap^a[x.svoi «jo rtov xspso-^jTeqmv 
but the expression means, that they all went out, one after another. 
'ApZapsvoi in these writings frequently seems to signify little more than an 
expletive or elegance. Here it might have been omitted ; and the same 
may be queried concerning ap^o^svog, Luke iii. 23. See on Luke xxiv. 
27. Markland. 

13. %i> 7ssp\ o-eaurou y.apTups^s-'] Proverbial : Euripides Ion. ver. 530, 
Ma^TogeT? <rauT«>, where Mr. Barnes quotes this place of St. John. 

Markland. 

14. 



28S CONJECTURES ON THE NEW TESTAMENT. 

14- aK^r]g lifliv r] [taprupia. [j.o<j, on o73a] So it should be distinguished: 
My record is true, that I know whence I came, and whither I am going, 
hut ye know not, &c. Markland, 

16*. r] xpltrig •>) ejxvj ahrfir]g h<f\iv on povog oux sljx).] Connect on jxo'voj 

oux sip), with ver. 15; the intermediate (Kcu lav — ahvfir]g l<fliv) being in 

a parenthesis, in this sense; You judge according to the flesh only; / 

judge no one so; — because I am not alone, hut I and my Father which 

sent me. D. Heinsius. 

22. Myjti awoxlsvii saurw ;] Christ having before spoken of going 
whither they would not come, the question naturally arising is, Mvj'n 
AIIOHENOI eaorov, would he go into foreign parts? as chap. vii. 35. 
fxr] e\g r^v hiao-7ro%av; Tan. Fab. ep. II. p. 159. 

24. lav yap /x^ wierJeuViijIe en eyeo ei//,j] F. o,n, //* 3/0M aow'£ believe 
what I am, as ver. 25. o,n xa) XaXaJ up, / am what / told you. Co- 
lonies. Obs. Sacr. p. 123. — Understand Xpuflbg as this Evangelist, chap. 
1. 20, on ovx ei^u lyco Xp»<rJo£. See too xiii. 19. Markland. 

25. T^v apyrp o,n xai XaXaJ ujxTv.] The Vulgate seems to have read, 
tx\v ap%r)v 0% TI£ xa) T^a'Kw, Principium, qui & loquor vobis, I am 
what from the beginning I said I was. See Maldonat, with whom partly 
agrees Bengelius. — Erasmus connects this with the following verse : rr)v 
apxyv, on xa) XaXco u[i7v, aroAXa %yja vrsp) u^xav T^a'Kslv, In the first place, 
that you have not only heard of me, but that I speak to you, I have many 
things to say and judge of you. — See Beza and the Commentators. — 
Tr)v ap%r)v for prius, Gen. xiii. 4. xli. 21. xliii. 18. 20. I am what I told 
you before / was. Nonnus, Beza, Whitby. — Others interpret thus : 
Who art thou that sayest such things ? No matter who I am : but be sure 
what I tell you will come upon you. xara. rr)v apyj\v, prorsus, omnino. 
See Bos, Elhps. Gr. p. 339, &c. ed. Schdttgen. Dr. Owen. 

26*. raura T^iyco e\g tov x6o-[xov.~\ This Dr. Mill censures as a solecism; 
but how unjustly will appear from the following instance: §lafyeXke^ eig to 
(fiqarsujjM. Xenoph. Cyr. Exp. lib. vi. p. 492. See also Heb. vii. 14. 21. 
ix. 20. Dr. Owen. 

28. roVe yvwo-eo-Qs on eyw eip.j] Or, o,n, Then ye shall know what / 
am, as at ver. 35. Maldonat. 

28, 29. ratiTa XaAco. — Ka* 6 zseprtyag &c] Distinguish: on raura 
XaXaJ, xa) [on] b Tsiprfyag /xs, [aet e/xou stfliv. So XX. l8 5 on Iwpaxs tov 
\H6piov, xa) [on J raura eIttsv aoTrj. Markland. 

33- 



ST. JOHN, CHAPTER VIII. 289 

33. 'ArsHg/Qrj^av] scil. ot 'IooSaToi, some of the Jews; not the o» tssttkt- 
tsvxqtss (ver. 31), because of what follows, ver. 37, 38. In this writer the 
sense is sometimes more to be regarded than the construction. Mark- 
land. — Our Version here begins a new section, contrary to Bengelius, 
and perhaps better. Ver. 31, Jesus said to those Jews which believed 
on him. Now it was not the believing Jews, but others of them that 
stood by, who answered him. And the making a new section there 
throws off the connexion, that it may not be too close. D. Heinsius. 

Ibid. %7T£p[xa. 'ASpaa/x sa-fxev, xa\ oudsv) 3sSoyAsuxa ( ixsv zrcorols.'j We be 
Abraham's seed, and were never in bondage to any man. In the com- 
mon acceptation of the words, I understand not, I must confess, this 
mode of reasoning. For, 1°, how does it follow, that, because they were 
Abraham's seed, they were therefore to be exempted from bondage ? es- 
pecially when God himself told Abraham, that his seed should serve the 
Egyptians (LXX. SoiAontouo-jv aoroug) four hundred years, Gen. xv. 13.? 
Or, 2°, how could the Jews of that time say they were not then in 
bondage, when they were actually in subjection to the Romans? Con- 
ceive them to be as proud and vaunting as you please, yet surely they 
could not mean to assert, in contradiction to their own history, and their 
then present state, that they were never in bondage to any man. This is 
too gross to be attributed to them. But if they did not mean this, what 
then, you will say, did they mean? Something perhaps to the following 
purport. Our Saviour had told them, ver. 31, 32, that when they be- 
came his disciples indeed, they would then know the truth of his religion : 
and that the truth, or his true religion, would make them free. True 
religion! say they. What dost thou mean ? We are Abraham 's seed, 
true-born Jews, and consequently are in possession of the true religion : 
nor have we, in all our distresses, ever submitted, oubsv), to any thing 
that was contrary to it. Enjoying then, as we do, the free exercise of 
our religion and laws, how sayest thou, ye shall be made free ? 

Dr. Owen. 

35. 'O Ss SoSXoj &c] Notwithstanding the censure, which a late pious 
and learned Expositor has passed on Dr. Clagett and Dr. Clarke, for ap- 
plying the word §oZ\og to Moses ; yet I cannot still but think with them, 
that He was the servant here meant ; and that the freedom, so often 

p p mentioned, 



290 CONJECTURES ON THE NEW TESTAMENT. 

mentioned, implied, among other things, their being freed from the 
yoke of the ceremonial law. A most excellent comment on this verse may- 
be drawn from Heb. iii. 5, 6*. Dr. Owen. 

37- o "hoyog 6 epos ou x^P 5 ^ * v "/*'"•] This passage still remains obscure, 
notwithstanding all that the Commentators have said upon it. May not 
the words be divided in this manner? ohx a5§eT, non manet, non per- 
vianet in vobis, from copito, which is explained in the Greek Lexicons by 
Xpovlgto. Professor Michaelis. — Ou ^o)os7, non crescit, non incrementa 
capit, says Kyphe in h. loc. Dr. Owen. 

40. avbpcoirov og &c] I believe it should be distinguished, Nov <$s £>j- 
tsTts ju-e a.7roxleivcu, av$%(07rov, b§ rr\V akr\§£iav u[uv XskoQ^xa, rjv r^xovcra. 
crapa too Qsou' rovro &c. Their wickedness is enhanced by three steps, 
in their endeavouring to kill, first, a man : and not only a man, but, se- 
condly, one who had told, them the truth: and not only the truth, but, 
thirdly, the truth which he received from God. Before rouro I under- 
stand xa.ro,, according to this; that is, in this manner; unless dv be un- 
derstood after eirolya-ev, would not have done. Markland. 

42. l^iixBou xa) tj'ko) - ] I have some suspicion, that xa) y\x(o came from 
the margin into the text. Dr. Owen. 

43. Atari ryv XaXiav ryv ey.7}V ob yivaxrxsis; art ou StWcOs axousiv toi> 
Xoyov rov Ijao'v.] Perhaps with a double interrogation : Why do not you 
understand my speech? Is it because ye do not hear my words? Dod- 
dridge. — Rather in one continued sentence, different from our Ver- 
sion : Whence is it that ye do not understand that speech of mine, 
namely, that you cannot give ear to my word? otj as ii. 18. Beza, 

LlGHTFOOT. 

44. orav XaXy ro \J/suSo£, ex rwv \hitov XaAeT.] Remove back the comma 
from •Jf/sdbos to XaXy, according to Epiphanius. Bengelius, in Var. Lect. 

Ibid. ■tyeu(flrig l(fl\, xa) 6 Txar?^ auroO] Suspicor, ab aliquibus hsereticis 
addito articulo, scriptum esse 6 ttra-njg. Beza, edit. 1, 2; which suspicion 
he laid aside edit. 3, 4, 5- 

45. 'Eyui 8s, J The Nominative Absolute ; and opposed to ixeivog in the 
foregoing verse. Dr. Owen. 

51. ^avotlov — sis T ° v a*«>va] F. Qavaiov — TON els 70V cti<ova, and ver. 
£2, TOT s)s tov aiwvoc. Dr. Mange y. 

5*. 



ST. JOHN, CHAPTER VIII. 291 

52. xtu (to Keysts' 'Eav rig &c] The best copies read this interroga- 
tively: Dost thou, who art not to be compared with Abraham and the 
Prophets, say, If a man keep my saying, he shall not taste death? 

Beza, Grotius. 

54? 55- ov upetg AsyeJe on &sog upcov itfli. Kai, &c] Read in one sen- 
tence, who you say is your God, and yet you do not know him, which is 
surely absurd enough. Markland. 



CHAPTER IX. 

3. uXK' 1m &c] Elliptically, for aXXa rufyhog syevMjflij hex. &c. 

Dr. Owen. 

7. j/nf/ai e\g t*jv xoAujx&gQpav &a] The Latin and English Versions, lave 
and wash, may easily mislead a reader, and make him think that the man 
was ordered to bathe himself in the pool : but no more was meant than 
to wash his eyes. The distinction between Xouto and v'nf\<o, or vi-kIo^kou, is 
well known, and preserved in chap. xiii. 10. 6 "ks^oupevog ou xqetotv %y&\ t\ 
rovg OTo'Saj vnf/a<r0a». See Ammonius, v. KXuVaj. Markland. 

Ibid. e\g tyjv xoKufxGrfipav too %iX(oa(x, Ig/XTjvsuslat, 'A7re(floLK[j.evog] 
Agreeably to this interpretation, Siloam is written, Isaiah viii. 6*, m7tt) 
Siloach with H at the end ; but the brook itself is there described to run 
softly, iSith O'OtTIJI. From this quality one would think it derived its 
name from TO^ with a H, which signifies quievit, tranquillus fuit, and 
that Isaiah wrote it mW Shiloh or Siloah. From such Hebrew termina- 
tion the Greek Si^onx/a is naturally formed, as from JT1D comes Mapia/x, 
Luke i. 34. And I question whether the Greek [x is ever added to the end 
of the proper names formed from the Hebrew ones ending in H Heth. — 
The explication added here is frivolous, and seems to allude to the man's 
being sent to wash there, which is not agreeable to the Scripture style. — 
From whence it is probable that Isaiah wrote T7r?ty, and that some one 
added this interpretation in the margin from a corrupt reading of ITnU?. 

Mr. Costard. 

8. otj rvQKog rp\ F. ors, who had seen him before, when he was 
blind. Beza, Piscator. 

p p 2 14. 



292 CONJECTURES ON THE NEW TESTAMENT. 

14. *Hv he <ra&£a\ov ore rbv Tsrfkov eVojTjtrs!/ b 'Irjo-ovg, xa) aveea^ev awTOu 
rovg o4>8afyxoy£.] This verse should be in a parenthesis. 

Markland. Bp. Barrington. 

17. otj rlvoi£i\ F. og yvoige. The Vulgate has qui aperuit. 

Bp. Pearce. 

18. Was there any authority from MSS. for the conjecture, I should 
suspect, that, by some error of the Copyists, 'loohaloi in this verse had been 
substituted in the place of Qapio-ouoi ; which, ver. 16, leads me to suppose 
is the true reading. Bp. Barrington. 

18, 19. on ru(p?<.og fy, xa) a.vi&Ke-ifiev, ewg orov e<pcovr}(rav rovg yovelg ayrou 
rod avaGxtyavlog. Ka) r^air^o-av &c] until they had called — and had 
ashed. — One would think that in ver. 18, instead of 'lou&aToi, St. John 
wrote (see ver. 16) <frapKraioi- and so twice ver. 22. See xii. 42. 

Markland. 

19. ov uy.elg T^eysle on rvfyhog lyevv^;] That is, and do ye say that he 
was born blind? For they had not yet said this. Their answer, ver. 20, 
sheweth, that the Pharisees proposed to them two questions; viz. 1. Is 
this your Son? and, 2. Do ye say that he was born blind? To which 
two questions they answer distinctly. *Ov therefore is put for xa) oujtov 
(xa) avrbg for og is very frequent), as Acts xiii. 31. John viii. 54. 

Markland. 

22, 2$. These two verses should be included in a parenthesis. 

Dr. Owen. 

27. ETTrof v[uv y]hrj, xa) ovx tj'xooVoJs] The Vulgate xa) TjxouVale, 8$ au~ 
divistis, I have told you already, and you heard, — why then &c. Per- 
haps better. Beza. — r Or, interrogatively: I have told you already, and 
did you not hear? Piscator, Grotius, Simon. 

Ibid, rl vrakiv %i7\els &c] It might have been written xa) ovx r^xovo-ale, 
*H rsahiv ^ekeie axovsiv, and did ye not hear, or have ye a mind to hear 
again? have ye too a mind to become his disciples? But nothing ought 
to be changed. Markland. 

30. 'Ei/ yap tout<})] Fortasse*Ej/ yap rovro. Since I made this conjec- 
ture, I find it confirmed by several MSS. Bp. Barrington. 



CHAPTER 



ST. JOHN, CHAPTER X. 293 



CHAPTER X. 

1. e\<reqx6jji.evog S«a rrjg §u%ag~] Arrian speaks elegantly in the same 
manner, Dissert. Epict. ii. 11. init. cog SsT, xa) xala t^v %opa.v aTrlo^ivoig 
<pi7vo<ro(piag, speaking of those who treat upon philosophy in the regular 
way. Markland. 

Ibid. avaSalvcov a7Oia.%60sv] Which Homer, II. E. 138. calls auhrjg 
O7rspa7i[xsuog, speaking of a lion who has leaped into the fold over the fence. 

Markland. 

Ibid. xTii-iflrig loTt] Max. Tyrius, Dissert, xxv. ed. Lond. 6 p\v otoj/xIi>i 
eoixsv, Ss KAsVty. Markland. 

3. to. iSja ts-po'Sala xaChzi xclt oVojxa.] For in their flocks and herds par- 
ticular beasts had their names, which they knew, as horses do now with 
us. Thus Symcetha was the name of an heifer in Theocritus, Idyll, iv. 
and Cleone of a beautiful she-goat in Alciphron, Epist. iii. 21. In the 
parable, to. ■nrpoGala, the sheep, may signify good men of the Jewish pro- 
fession ; ra. i'Sja mgoSala,, his own sheep, of the same fold; those who had 
been already converted to the doctrine of Christ : for, besides those, he 
says, ver. 16", he has other sheep, which are not of this fold (viz. Hea- 
thens), whom he must bring into the fold. So that this fold at present 
consisted of good Jews and Christians, i. e. converted Jews. 

Markland. 

8. rspo lj«,ou ^x9ov,] The words r&po Ijuiou are left out in several MSS„ 
seemingly with a view to guard the honour of Moses and the Prophets. 
But their honour is very safe, though the words remain: for rspo J/xau in 
this place does not signify before me, but for me, or, in my name. "All 
" that came, pretending to be the Messiah, were thieves and robbers :" 
such as Theudas, and Judas of Galilee, Acts v. 36", 37. and though 
" much people did hear," and listen to, these pretenders ; yet remember, 
they were not the sheep. Dr. Owen. 

9. Our Version, by translating rig any man, and trcoQyirslai shall be 
saved, destroys the metaphor of sheep and sheep-folds, which will be 
continued by rendering the passage, if any, (sheep) enter, it shall be safe. 

Bp, Barrington. 
14. 



294 CONJECTURES ON THE NEW TESTAMENT. 

14. xai yivcoo-xw to. epx, xa) ■yjvcoVxofxai utto twv s[u£v. 15- KaOcoj yivcotr- 
xsi — xd-ya> yivco<rxcoj The words KaOcu£ yjvajVxsj belong to ver. 14- and 
are not the beginning of a comparison, as the Edd. and our Version make 
them; but the ending of one: I know my sheep, and am known of mine, 
as the Father knoweth me, and as / know the Father. Casaubon, Gro- 
tius, Hammond, Clarke, Paraphr. Bengelius. 

20. xou y.a'kvslai.~\ Qu. Was not this originally a marginal gloss, expla- 
natory of Sai/A&vjot/ e%si} There is nothing said about madness in the reply 
that follows. Dr. Owen. 

21. [iri Satjxo'vjov hvvalai &c] Perhaps, Satpmcoi/ SuuoHui, the same as 
&ajju.ov*£op,si/o£; whence in one of Stephens's MSS. is found §aip,6viov s%(ov, 
an explication perhaps of Sat/xovtcov: Can one possessed hy an evil spirit 
open the eyes of the blind? In Lucian's Philopseud. p. 337. and in 
Theoph. ad Autolyc. lib. iii. p. 77. ed. Oxon. and Eurip. Phoeniss. 895. 
(where see Mr. Valckenaer) we read ^ai^ovwvlas, I suppose from 8aijxa>v, 
as (iaip-ovKJov from Sajjxoi/jov. The whole verse means, These are neither the 
words nor the works of one who is possest by an evil spirit. — In the next 
verse ^si^wv is bad weather, as Matt. xvi. 3. Markland. 

22. " It was winter ;" rather, " It was rainy, or wet weather." Porticos 
in Greece, and Rome, and the East, were either detached from houses and 
temples, or otherwise, and were contrived for walking in wet weather. 
Strabo calls the Portico at Rome of Livia, the Txepliralov, or walk. lib. v. 
Geogr. He tells us also, in another place, that the Cumani of iEolis 
borrowed money to build a portico ; and that, when they failed as to the 
time of payment, the lender seized the portico, and would only let them 
walk in it when it rained, and then not till the cryer had called aloud to 
them to enter it. Weston. 

24. "Eo>£ ctot£ tt\v ^u^v ypcov oupsig ;] A'tpeiv ryv \f/t»p£iqv is to take away 
the life, ver. 18. Perhaps therefore it should be, r^v ^j^tjv 13/xdJy 
AliiPElS ; how long dost thou hold us in suspence ? as in the margin of 
our Version; and alpsi ryv "tyv)(rjv, ver. 18, is, he takes away his soul. 

Markland on Eurip. Supplic. 189. 

Ibid. "How long dost thou make us doubt?" Translate, "How high, or 
to what a pitch dost thou raise our expectations?" The phrase is in 
Plutarch, ""0<roj ph zspo$ /jtiyeOo? otipo'jvi ryv ^xty" Themistoc. ix. p. 
126. See Sophocl. Ajax, ver. 1066, ed. Brunck. Weston. 

26. 



ST. JOHN, CHAPTER X. 295 

26. oJ yap scfls sx rwv zsptfearcov rwu spwv, xahvog slnou u[xtv~\ Others 
begin the next sentence with Kadcog tTxov fyuv, ra. zjpoGala. t« spa &c„ 
Beza, Mill, &c. — xaBwg sl7rov u[uv some MSS. and Vulgate omit, and 
Erasmus, Isaac Casaubon, Mill, think it should be omitted. At least 
Kahog stwav u[jav should begin the sentence; otherwise it will not be true.. 
For he had nowhere told them that they were not his sheep: but he had 
said, ver. 3, that the sheep hear the shepherds voice ; to which he alludes 
here. Markland. 

Ibid. This verse should, in my opinion, end at Jfxeov. The 

2.7. will then begin KaGaj£ bIttov 6/xTv, ra arpo£a/a. x. X. 

Bp. Barrington. 

2/- Ta arpo£a)a — axovst — xai axoXouSouo-j.J Here a singular and a_ 
plural Verb are both joined to a neuter Substantive of the plural Num- 
ber. The like occurs in the purest authors. Thus Xenophon: ctoXo. 
hi xa\ h Toig zjoX;^j.ixolg jxaAAov to xaiva ^.rj^avr^dla ev4oxi[Asi' raura yap 
[j.aX7\.ou xai k~axaTav huvaAai. rovg zjo"Ks^.io^g. Cyrop. lib. i. p. 72. ed.. 
Hutch. 8vo. See also ver. 4, 5, 16*. and Jam. ii. 19. Dr. Owen. 

34. 'Eyai zlwa, <deol lo-ls.] Literally from the Septuagint, Psal. lxxxi.. 
6*. whence it appears, that our Saviour includes here the Psalms under 
the title of the Law. And so again chap. xv. 25. The Jews do the same, 
chap. xii. 34. Dr. Owen. 

35. Ei sxdvd'jg sItts %soug, &c.} If the law then called them gods;- 
zspog oug 6 T^oyog too ©sou eyavelo, of or concerning whom that word of God 
foeol s<fls) was spoken; viz. the ordinary judges ; and the Scripture can- 
not be gainsaid; 36*. Say ye of him, &.c. 2>r.OwEN. 

Ibid. The reasoning of Knatchbull and he Clerc, who translate — If 
he called them gods against whom the word of God was pronounced, 
seems upon the whole to be just ; though I neither see the necessity of 
rendering sysvelo pronounced, nor believe any instance can be produced of 
its bearing that sense. ■ Their interpretation will hold equally good, if 
eyivelo be translated, as in our Version, came; with this difference only,, 
that it is then to be considered as applicable to those magistrates among 
the Jews, who were favoured with the knowledge of God's will. 

Bp. Barrington. 



CHAPTER 



396 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER XI. 

1 . Aafiapog oltto Hrfiavlag, ex rrjg x<o^g Maplag"] The Syriac better, ex 
ByQaviag xcofxris, AAEA<3»02) Maytag . Beza. — Bethany is said to be the 
town of Mary, as i. 44, Bethsaida the city of Andrew and Peter. 

Grotius. 
Ibid. ex ry\g xto^g Mapiag xa) MapQag~] Perhaps Ix should be left out, 
the town of Mary and her sister Martha, as our English Version. 

Markland. 
Though one would be apt to think that ex is here redundant, yet, as the 
same phraseology, fytxnnrog outtq Brfio-a'iZa, ex ryjg rsokeuig &c. occurred be- 
fore, chap. i. 44, we must look on this reduplication of prepositions as a 
mode of expression peculiar to St. John. Dr. Owen. 

2. "^Hv 8s Map/a &c] This parenthetical verse I take to have been 
meant by St. John as a reference to St. Luke, chap. vii. 37, &c. 73 oChetya- 
ca — xa) expa^aara should be translated, who had formerly anointed and 
washed &c. t)r. Owen. 

5. 'Hycwra &c] This whole verse should be in a parenthesis. 

Bp. Barrington. 
8. vZv effirouv, &c] The Disciples were greatly frightened at the appre- 
hensions of returning into Judcea, where they (Jesus at least) had so 
lately escaped so much danger. Jesus endeavoured to remove their fear, 
by the parable he spoke on this account ; but to no purpose : for on his 
mentioning Lazarus's sleeping (by which he means his death), they 
caught at this, and observed, that if he sleeps, he will do well, and so 
there will be no need of your going to him. At last, he was forced to 
tell them plainly, that Lazarus was dead: aXk* aycopev zsr^og aurov, says 
Jesus. Yes, replies Thomas in his blunt way, ver. 16, "Ayoapeu xa) ^elg, 
let us too go, that we may die with him; for to go into Judaea is cer- 
tainly death. It may be read with an interrogation after /xer aurov, and 
then ayuy^ev will be spoken with indignation, Shall we too go, that we 
may die as well as he? as in Lucian, Tyrannicida, p. 703. ahX aripog bt\ 
rrp^ixouToig ye'va>/xa». The word vuv is used in the same sense, a little 
while ago, just now, by Euripides, Hecub. ver. 1 1 5 1 . vuv exa^vo^ev, and 
elsewhere, of a thing future, xii. 31. though soon after. Markland. 

9- or/ 



ST. JOHN, CHAPTER XI. 297 

9. on to <pa>s tov xo<r[xou &c. 10. oVi to <pw$ oux ecfliv] These sentences 
are both wanting in Nonnus's Paraphrase. They have another suspicious 
mark upon them, viz. their beginning with on, which in these writings, 
I am persuaded, has several times brought marginal explications into the 
context : not to mention that our Saviour himself and his Apostles are 
often called to §&s too x6o-y.ov. here is meant the light, or the Sun. So 
that clause of the Lord's Prayer, which begins with or» <rou scrliv r] 0ao-»- 
"hsla. &c. is by learned men, with some reason, thought to be an addition, 
though antient, to the original prayer. See Luke xvi. 8. xviii. 14. 

Markland. 

10. to <pws oox s(fliv iu auTtf] because there is no light in him, English 
Version — Rather, in it, i. e. the world, ver. 9. xii. l6\ — But is this and 
oTi to <pdSg &c. ver. 9, from St. John? Markland. 

11. xsxojpjrar] There are many places in the New Testament which 
abound much in figures, and we are obliged to have recourse to Poetry 
for parallel expressions. Thus Sophocles, Electr. ver. 5 10. 

Euts yap TS0VTiQ-§sis 

M.upri?iog exoifj.ot.Qri' i. e. cari^avsv. 
The style of the New Testament, with this allowance, may generally be 
made pure, though not always proper ; for what is poetry in Greek, is 
oftentimes in Eastern idiom no more than prose. Weston. 

l6\ "Aya)[j.ev xcl\ r]^sig, »W aTroOavajjxsv fter* aoVou.] It may be read with 
an interrogation after jxsr' auVoS; and then ayw^ev will be spoken with 
indignation, as hath been observed already in the note on ver. 8. 

Markland. 
The English translation of these words of Thomas is, Let us also go s 
that we may die with him. If these words stand, as they now are ex- 
pressed in our Translations of the New Testament, they admit but a sense 
which is by no means compatible with the known character of Thomas, 
and of all the rest of the Apostles. For when our Saviour heard of the 
death of Lazarus, he said, Let us go into Judea again. This resolution 
alarmed the Disciples of Christ. They said, Master, the Jews of late 
sought to stone thee, and goest thou thither again? These words clearly 
prove a real concern for the safety of their Master ; but they likewise be- 
tray, as I am apt to believe, some fear for their own safety: for they knew 
very well that, if Jesus should fall a sacrifice to the hatred and cruelty of 

a ft his 



2o8 CONJECTURES ON THE NEW TESTAMENT 

his inveterate enemies, they would be also involved in the fatal catastrophe 
of their excellent Master, and that nothing would save their own lives 
against the rage of the Jews. Now, filled with these sentiments, the Dis- 
ciples went on to Judea, following their Master ; and the words of Tho- 
mas are incompatible with the situation of the minds of the Disciples. It 
might be thought that Thomas at once went so far in his fear, that he 
became desperate and outrageous, and resolved to die: Let us go also, 
that we may die with him. This sense is at least very little adapted to the 
state of mind Thomas found himself in: but by changing the interpunc- 
tion, and adopting a sign of interrogation, these words admit a most ex- 
cellent sense, or rather the only one which a man of good natural sense 
would allow. Jesus said, He was glad, for the Apostles' sake, that he 
was not at Bethania when Lazarus died; but nevertheless, adds he, let us 
go unto him. Thomas, whom the Apostle here purposely characterizes 
as the man whose Greek name was Didymus, and as a man whose fear 
became more urgent, says therefore to the Disciples, Go we also, that 
we may die with him ? The danger in going to Judea is very great ; for 
the Jews sought to . stone our master Jesus, and will most certainly take 
likewise our lives off: Go we also, that we may die with him? 

Dr. J. R. Forster. 

l8. tag carl (flallwv. Sexowrgjfle.] Perhaps areVJs, for Mount Olivet, which 
was in Bethany, is said to be a sabbath-day's journey from Jerusalem, 
Acts i. 12, which the Rabbins allow to be no more than two thousand 
cubits, i. e. five stadia, as Josephus places it, Ant. xx. 8. 6. and six 
stadia, Wars, v. 2, 3. Wall. 

21. Kyp»s, s< r]g eo&e, 6 di$sA4>0£ poo oux dv sr.sQvrjxsi] Perhaps si r]g coos' 
b o&shtyog ftou, &c. / wish thou hadst been here, my brother ivould not 
have died; and so ver. 32. Plut. de tco El in Delpb. p. 687, ed. Steph. 

Markland. 

26. " Shall never die ;" that is, hereafter, secondly. Weston. 

27. 6 TLpitflog] These words may well be left out : I suspect they came 
from the margin. They are wanting in four MSS. Dr. .Owes. 

28. aur% 7va0§a, enroZtru,'] Distinguish: r^v a8sA<p^v aurrjg, XaSga sj- 
Trouera, 'O hlaa-xahog &c. AaOpa sj7rot»cra is whispering her. Nonnus : 
ouW< §' atmjs — Aafyiov e\f/jQug<£e, auribus autem ejus (Mariae) clanculum 
insusurravit," sc. Martha. Markland. 

33- 



ST, JOHN, CHAPTER XI. 299 

33. si>s§g«pj<ra)o rat T3rvsu[x.(£li, &c. groaned in spirit. ~] I cannot find that 
sju,Spiftao-Oa< ever signifies to groan (which is avouflevu^ai ™ njW/*a)j, 
Mark viii. 12); nor have I yet met with anything, in the Antients or 
Moderns, which may explain this place and expression, and that below, 
ver. 38, k^i^coixsvog ev laurco. Nonnus paraphrases these words, Uvs6- 
ju.a7» TzoLTpwcp §c$ov7)[Aiuog, Spiritu paterno agitatus; which seems to be 
saying nothing. Theophylact explains it thus: e[t£qi[j<.S,Toti rm nra9?j h tu> 
7ffvs6[xali, tboreaiiv, s7riri[xSi Sia too Ups^alog ry (ruy%u<rei, xou hrkyii rau- 
rrjv, &c. infremuit in affectionem spiritu; hoc est, increpat per Spiritum 
confusion em^ 8$ cohibet itlam. Both of them understand the Holy Ghost, 
by raj rsrvstj^ixli. To supply rep tso&ei sv after ej/sS^jpv/ralo, as Theophylact 
does, is very licentious ; though otherwise he seems to have had a glimpse 
of the sense. The Moderns generally pass over this place, as if there 
were no difficulty in it. To tsvvJjxa. frequently signifies the Human or 
Reasonable Soul; that which our Saviour at his death deposited in the 
hands of his Father, when zsapilwKs TO I1NEYMA, John xix. 30. Luke 
xxiii. 46. Matt, xxvii. 50. a<prjxs TO nNETMA. This rnvsupa, which 
is mentioned very often in the New Testament, made our Saviour liable 
to the same affections with other men ; whence it is not to be wondered 
at, if he, being a good-natured person, and seeing Mary and the Jews 
which came with her weeping, should find himself greatly moved, and 
should be forced to reprimand his spirit, e[j.Gpi[La.<r(}ai tco ctvsujw,o7j, and 
repress the rising human passion of grief by the superior principle in 
him: and so, ver. 38, when he again found it rising, zsahiv spGoipalpsyos 
h lauT«), again chiding in himself. Compellations of the like purpose, to 
a man's own mind or soul, are frequent in Homer, the Tragedians, and 
other Antients, Greek and Latin. If this be the true sense of the words 
(as I believe it may be), it will perhaps afford an internal proof of the 
Divine Authority of this Gospel : for though John was present, and saw 
the miracle, yet no man could possibly see or know what passed in our 
Saviour's mind; nor would John have dai'ed to put it down, had it not 
been suggested to him while he was writing this account. 'Erapagsv 
eavTw for hapa^r] is not uncommon: but who can explain it? This 
Tsveupa. perhaps is one of the three things which are said to bear witness to 
our Saviour upon earth, 1 John v. 3. though I confess I do not in the 
least understand that passage, as to the reasoning. Markland. 

a a 2 39. 



300 CONJECTURES ON THE NEW TESTAMENT. 

39- reraqToiog yap l<fli, for he hath been dead four day si] That is, 
this is the fourth day since he died. So hs<jTspalo$, one who is in the se-. 
cond day from his death. Isaeus, De Haired. Philoctem. p. 6*0. ed. 
Steph. 7«rf/a.7rta7o», persons who are in the fifth day from their deaths, 
Xenophon, 'AvaS. lib. vi. p. 381. D. So here, rsraqrouos yap e<fli, for 
this is the fourth day since he died. Markland. 

Ibid. Dead is not in the original. Tsra^ralog signifies quatriduanus, 
one who has continued in any place or state four days. He had been so 
long in the grave; see ver. 17. Nelson's Bible in locum. I have seen an 
objection to this miracle, from the state a dead body must be in after four 
days in an hot country. This was a good reason for the Sister's desiring 
to prevent his being meddled with, only to take a last look or so. But if 
he was to be raised, we may be sure he would be continued in a state 
proper for the purpose. Our Saviour himself calls it a sleep or trance. 

Mr. G. Ashby. 

40. Oux ei7rov <ro» oti — o-tyei ryu %6%av &c.] The best Greek Authors 
(not the Hebrews only, see Beza on vi. 70) write in the same manner, 
with the negative; only the Attics, in this expression, more frequently 
put ihsyov instead of sTttov. Lucian, Timon, p. 142. Navigant. 49 1. J up. 
Confut. 122. Socrates ap. Laert. p. 112. ed. Casaub. Terence seems to 
omit the negative, in Eunuch, at the end. Dixiri ego vobis, in hoc esse 
Atticam elegantiam ? Markland. 

48. tov toVov] This word tokos (and ayiog toVoj) is often used of the 
Temple, Acts vi. 13, 14. vii. 49. xxi. 28. John vi. 20. Iv 'Iepoo-oXu'jm.o»s e<fl)u 
TOnOS, ottou 8sT Tspotrxuvsiv : if it be so (for it may be otherwise) in this 
place, by tov tottov may be meant the religious polity, or worship ; by to 
%Qvo$, the civil government. When they say, that all men will believe in 
him, they mean, and consequently, will be for mahing him a king, as 
their Messiah. Markland. 

49. 'Y/xe»£ ova Q&dle ovblv, ou'Ss $jaXoy/£eO-6e, — to sbvog airoh-tfrai ;] This 
reprimand of Caiaphas to the Sanhedrim, for their mild procedui-e against 
Jesus, is very severe. I believe it should have been distinguished as is 
here done. T/xe7^ is emphatical: What, are ye so entirely ignorant, and 
do ye not consider, that it is better for us that one man should die for 
the people, than that the whole nation perish? Oux o'ftals with an inter- 
rogation, as 1 Cor. vi. 2. oux oi'SoOs on ol ayioi tov xoo-^kov x/pivouctj ; and 

ver,. 



ST. JOHN, CHAPTER XI. 301 

ver. 3. Oox olbals ot» afysMog xpivoZpev ; Caiaphas's reproof had the desired 
effect : for from that day they consulted together to put him (Jesus) to 
death. He little thought what an important truth he was uttering, when 
he said, that one man should die for the people. Dr. Lightfoot thinks 
that the words sviauroO sxetuou, of that year, are emphatical, and denote 
that great year (such an one, he says, as never was before, and never will 
be again), in which the spirit of prophecy was so abundantly poured out; 
some drops of which fell upon this wretch, Caiaphas. 'Apxtepsvg Iviaurou 
sxslvou may be looked upon as containing something sarcastical, it being 
well known that the Jewish high-priesthood was, or ought to have been, 
an office for life. He is so called again xviii. 13. Markland. 

49- <xp%iep£vg (ov — exslvou,~\ These words seem to be of no use in this 
place; though very proper where they occur again, ver. 51. Hence pro- 
bably they are an interpolation. Bp. Pearce, Dr. Owen. 

51, 52. Include both these verses in a parenthesis. 

Markland. Bp. Harrington. 

52. but that also he should gather together, &c] This the Evangelist 
adds of himself, because one great expectation of the Jews was, that the 
Messiah was to bring back the dispersed of the Captivities. John teaches 
us, that this too was the effect of Jesus's death, but very different from 
the expectation of Caiaphas; for the children of God, Heathen as well as 
Jews, were by this brought together into one fold, chap, x l6\ It is 
thought (and with very good reason) that many of the chief men of the 
Jews believed, or vehemently suspected at least, that Jesus was the 
Messiah. But his appearance and proposals were so contrary to the 
mistakes of their own making, and his free reprehensions of their lives 
and morals so derogatory to the authority they had with the people, 
that they were ready to sacrifice every thing to those two principles, 
and would much rather have no Messiah at all than such an one as Jesus. 

Markland. 
54. sig 'Ecppaijx Xsyop-gvrjv otoXji/.] Can this be the right order of the 
words? Should they not run Big oto?uv T^syo^ivrjv 'Ecppai'ja? Dr. Owen. 

54. "Walked no more ;" that is, no more at that time. Weston. 

55. This verse should begin a new section, as it does in our English 
translation ; or otherwise we shall join events together that were evidently 
at some distance in point of time from each other. Dr. Owen. 

56*. 



302 CONJECTURES ON THE NEW TESTAMENT. 

56. will not come to the feast T\ ou p^ sx9>); that is, certainly does not 
intend to come? The reason of this doubting enquiry seems to be given 
in the verse following, because both the chief priests &c. Theophylact 
is of opinion that these enquirers wanted Jesus to come, that they might 
give him up, and inveighs bitterly against them for harbouring such ima- 
ginations at that time, and in that place. But it does not appear that 
there is any foundation for the opinion. 

57. AeScoWtrai/] ehst>a)xeHra.v, Erasmus, Colinaeus, Schmidius. 



CHAPTER XII. 



1. rspb t| ypsgdiv t*oo crac-p^a] six days before the Passover; i. e. 
reckoning the day of the Passover for the last of the six. Bp. Pearce. — 
So Josephus, t!spl pins r^ipag t% soprijs, uno die ante f est um. Antiq. 
lib. xv. c. xi. § 4. ed. Haverc. Dr. Owen. 

Ibid. oVou rjv AoL^apog b rsdviixwg, bv &.C.] Read, oxou rp Aa£ag«£, 6 
reQvrixcog tv — where Lazarus was, he who had been dead; as vii. 42, 
speaking of Bethlehem, okou fy Aa£iS, where David abode. It is won- 
derful to see in the Latin Vei'sions, ubi Lazarus fuit murtuus; as if it 
had been oVou Aagagog sreBv^xsi, as if nothing more had been intended 
than to name the place where Lazarus aied! They overlooked the Article. 

Markland. 

3. »J hs oWia eTrTaipattri &c] It seems to be poetical. See Phaedrus, 
III. 1. Athenaeus, I. 23, from Hermippus: Homer. Iliad. H. ver. 1 73. 
The simple manner of relating it is, Then Mary took a pound of ointment 
of spikenard, very costly, and very fragrant, and anointed the feet of 
Jesus, and wiped his feet with her hair. Then saith, &c. See notes on 
Mark i. 13. xiv. 3. Markland. 

6. ctXX' otj xA£7r]7]£ r[V, xou to •yAoxro-otto/AOV eT^s, xa) tu 3a?vA0jtA£i/a e€a- 
<fla.$ev.~\ It had been more natural to have said, as D. Heinsius observes, 
in a different order, because he had the bag, and bore what was put 
therein, and was a thief — But otfpsiv, a.7ralqsiv, tyipsiv, fioxfla^ew, signify 
either to carry or to carry away, and so sGaJlagev may denote here ; but 

because 



ST. JOHN, CHAPTER XII. 303 

because he was a thief, and had the purse, 'and stole what was put 
therein. Toup. in Suid. voc. T&ipiog. — In this sense it is used by John 
himself, xx. 15,. s\ <ru e€a.<fla<rug aurov, and by other authors. See in 
Eisner. 

Ibid. "Bare what was put t^en >n :" translate, "Carried away what was 
put therein." 'E£ouflct$ev, auferebat. See Nonnus. 
Ka» o7T7roVa (ZouXslo, X^m 
Aurog (kvysprags $6'Aa.£ xaxog. 
Sophocles uses eioourlourev in this sense. Philoct. ver. 1125, 

To\v ifxav fxsXsou rpo<po\v, i. e. TO^OV. 
Tav ouMs ctot EBA2TASEN, 
u of which no one ever robbed me before." This is plain from what fol- 
lows, in which he apostrophizes his bow, and says that the wretched suc- 
cessor of Hercules shall never use it more. It is remarkable, that neither 
Brunck, nor the Scholiast, take any notice of this sense of eSouflaurev,. au- 
ferebat. " Gestavit unquam," printed by Brunck, cannot be true, if the 
bow belonged to Hercules. Weston. 

7. els. rr t v ij{j,z.pot,v — rsT^fnjXBV auro.] Five MSS. read, ha. s\g rr t v rffx-s- 
pav — T7}p7j(rji auro — which, if right, should be translated, Let her alone, 
that she may keep it (the remainder of the ointment) for the day of my 
burial. Bp. Pearce. 

1 1 . rsoXhoi (ii oujtov uxijyov rwv 'Iou£aia)v,] The order of the words in 
the Cambridge MS. is far preferable. croAXoi twv 'loubalwu $»' olotov u7rrj- 
yov, &c. Dr. Owen. 

16*. Twra 8s ouh eyvaxrav 01 |xa0YjTai] 'iyvaxrav rarely signifies in the 
N. T. to understand or perceive the meaning of. Perhaps therefore Ivo- 
t\(ra,v. Dr. Mangey. — Accordingly horpav is the reading of the Cambridge 
MS. Dr. Owen. 

17, 1-8. ots tov Aafapw &c.~j It seems to be of very little consequence 
whether it be read 6Vs or on, as several MSS. and Edit, have it. The 
h'-^hog b wv [xzt aurov were the multitude who came with him from Be- 
thany, who testified that (on) he raised Lazarus from the dead, or who 
were with him when (ots) he raised him from the dead: and this was the 
reason why the people from Jerusalem went out to meet him, viz. because 
they had heard that he had done this miracle. I like or'i best ; others, I 

see, 



304 CONJECTURES ON THE NEW TESTAMENT. 

see, prefer ore: before which word, however, I think the distinction should 
be takea away. Markland. 

19. oux (utpeKeire otJSev] a)<J5sXou/*sv, nihil profcimus. Latinus, Bar- 
berin. Nonnus. Bengelius, in Gnom. Cod. CoisL 200. has copshsirou. 

Dr. Owen. 

27. Uotrep, (two-ov pe ex rrjg cupag rauTfjs,'] This should be read with an 
interrogation. Whether of the two shall I say, Father, save me from 
this hour? Grotius, Hammond. — I believe it should be distinguished, 
with a comma after yjxQov: Whether of the two shall I say? Shall I say, 
Father, save me from this hour ? But for this very purpose I came, in 
order to this hour. I will therefore say the other, Father, glorify thy 
name. — Ti, whether of the two, as John ix. 2, and often. So quis in 
Latin for uter, frequently. The Greek expression in full is T» ix r<Su Su'o. 
See if ri %e"h<o, Luke xii. 49, may receive any light from this place. 

Markland. 

29. o^Aoj s<flabg] F. 6 vroipecfloig, the people who stood by. 

Dr. Mangey. 

32. iuv y^a)0£o] Not, if / be, but when I am lifted up. 'Eav has the 
same signification in several other places of Scripture, particularly 2 Cor. 
v. 1. Dr. Owen. — eav for eVsiSav, when, or after that. Gosset. 

34. rig e<f\iv oorog — av9^a)7row;] I doubt the genuineness of this sen- 
tence. It is wanting in nine MSS. ; and the MS. marked by Wetstein L, 
which was the 8th of R. Stephens's, reads here rig eriiv 6 7,6yog oorog; 

Dr. Owen. 

38 — 41. If these four verses be included in a parenthesis, the connexion 
between the 37th and 42d will be more visible. 

Markland, Bp. Harrington. 

47. ov yap rpJlov 'iva xplvco rov xoq~[aov, aXA' »W o-corra) rlv xoVju-ov.] This 

should be in a parenthesis, the sense being, There will he no need that I 

judge or condemn him, because the doctrine I have taught will condemn 

him at the day of judgment (for I came not into the ivorld to condemn 

it). Markland. 

49. ri s/tto), ttou ri -koCky\o-w\ i. e. but what I should command, and 
what I should teach: that is, my miracles, and my doctrine. EItsTv 
often signifies to bid or command; which, with respect to God, is to do: 
whence that in Genesis i. God said, let there be light, and there was 

light. 



ST. JOHN, CHAFIER XII. 305 

light, AaTisllv, to speak, is, to teach, very often in these writers. See this 
and the foregoing verse, xviii. 20. Acts v. 20. compared with ver. 25. 

Markland. 



CHAPTER XIII. 

1. TLpl l\ rrjs shqrijg tgk> Tsafryjx, slodig 6 'lrpdvg x. X._] Take away the 
comma at sras-^a, and translate thus : Now Jesus having known before 
the feast of the Passover, that his hour ivas come, when he was to go 
out of the world, &c. Thus St. John becomes consistent with the other 
Evangelists. Bp Pearce, Dr. Owen. 

2. K«» obittvou ysvop£vaii\ Rather fifapjim': And while the supper was 
coming up. See ver. 26* and 30. Bp. Pearce. 

8. Q'j /xt) v'i-tyyg robg zsottag f/.ou s\g rov a\(vvu.~\ Thou shall not hy any 
means ever wash my feet. So 1 Cor. viii. 13. oi pg QaytD xpia elg tov 
aimva: I will not hy any means ever eat Jlesh. It seems to be taken from 
the vulgar manner of speaking. If puaa be added to rou oucovct, perhaps it 
may signify while I live, as we commonly express it: while the world 
standeth, our translators of that place to the Corinthians. Markland. 

10. " Save to wash." $, nisi. "Myfieua. Tsapdmi f, rovg <p»W$." Xen. 
Cyrop. lib. viii. 533. Hutchins, quarto. Gen. xxi. 26. 'AXX' ^ <rqju^pw, I 
have never heard it but to-day. EDIT! \fiTO, prseter hodie. Weston. 

11. v HSst yap &c] This verse had better be placed in a parenthesis. 

Dr. OweNo 
18. aTtfv' jva 7j ypa$r)~] "With a comma after aXh\ to shew that some- 

-what is understood: but this hath happened, that the Scripture may be 

fulfilled. So ix. 3. xv. 25, and elsewhere. Markland. 

19- 'Ax olqti "hkyui\ ■ F. \Arr kpri, — Iva. orav yivrpai, rsuflzua-Ytfe, I tell 

you that, when it shall hereafter happen, ye may believe. Erasmus.— 

Read y AT«pT», vow I tell you. Dr. Mangey. 

26. 'Exeivog l<f\iv — eiri§ui<rajJ] These words our Saviour pronounced in 
a low voice, so as to be heard by John only. Dr. Owen. 

27, " Do quickly." Turn illae voces quas ingenuus dolor exprimit, fac, 
si quid facis." Seneca de Benefic. lib. ii. 5. Weston^. 



306 CONJECTURES ON THE NEW TESTAMENT. 

30. v\v (>s vuf, otb l^rfh&v Aeyefj Ed. Elzev. & al. r t v l\ vu%. "Ore oo# 
s^tjXSs. "hlysi 'lycroug. 

Ibid. As Judas went out after supper, was there any occasion to say, it 
ivas night when he went out? Conceiving, I suppose, there was none, 
the words are omitted in four MSS. Dr. Owen. 

32. El 6 Qshg] Read, as Nonnus, El AE ®sos, But if God be glo- 
rified in him, God shall also glorify him. Beza, Isaac Casaubon. 

33 • xa&cog sIttov to~s 'lou^alots' "Otj ottou v7rayw — xou vp.lv T^i-yeo a.pri.1 
Qu. In what sense could our Saviour say now to his Disciples, as he had 
before (chap vii. 34) said to the unbelieving Jews — Whither I go, ye 
cannot come ? It is evident from the quotation, that el/ju there is exactly- 
equivalent to itTTo-yoi here; but surely the meaning of the sentence must be 
very different, as applied to the different parties. The meaning of the 
sentence here will be very clear, if we insert, as mentally we should, the 
words ou SiWo-Qs shhfw between "hkyca and apri. So I say unto you y that 
ye cannot come now. See ver. 36*, 37. Dr. Owen. 

34, 35- 'EvroA^v xaivr t v &c] I have some suspicion, that these two 
verses are out of their proper place. They stand, as it were, detached 
from the context, and break the connexion between the 33d verse and the 
3&th, which, it seems, should immediately follow one another. 

Dr. Owen. 



CHAPTER XIV. 

1. sr<er7eu'sT£ &s tou ®eov, xoii e\$ eps zri(flivsTi-.~] Or it might have been 
pointed, zspdhuejp e\g tov <dslv xa) s)$ l/xs zsuflsusre. But the received 
reading I prefer. Bengelius. — Or thus: zzncfisusrs s\$ tov ®sov; xa) e\$ e/xs 
xBKfleti'Te, as 1 Cor. vii. 18. 21. Dr. Owen. 

2. si 8s fu),] t%o-i understood: if there were not. Dr. Gosset. 

Ibid. slwov dv u/x7v Xlopeuopa*] Or, connect tsops6o[xci.i with sIttov av. 
In my Father's house are many mansions : if there ice re not, I would 
have told you that I go to prepare them. Erasmus, Luther, H. Ste- 
phens, Cocceius op. posth. D. Heinsius, Mill, Bengelius. — With a full 
stop at fywi/, that Ilopsoopai may begin a new paragraph. Dr. Owen. 

13. Kal 






ST. JOHN, CHAPTER XIV. 307 

3. Ka» sav vsopzu r i:o, xou eroi^acrct) fyuV to7tov,~] And ivhen I shall have 
-gone, and prepared a place for you, &c. This reading if, in my opi- 
nion;, preferable to that which Mr. Wetstein has adopted. The four last 
words are wanting in three MSS. : but, as it is usual with St. John to re- 
peat his sentences, they ought not to have been omitted. Dr. Owen. 

9. <K?u7T7re; b swpaxoog lju.;,] Elzevir, edd. and Wetstein connect «£;'-- 
Tutttts with the latter sentence, ^'JKnnrs, b smpowaig hxi. 

10. a~' ep.ot.uTou ou ?.aXai' 6 §s srar^p 6 lv s/xoj ^.ivcou, aurog zzoisij Distin- 
guish much better thus at tjJvwv .1 speak not of' myself, but the Father 
that dwelleth in me speaketh. He doth the works. The doctrine and the 
miracles are two different articles. — -Markland on Lysias, xxxi. p. 603. 

11. si 8= pr),] That is, si 8e p.rj, tssk/Isusts fxot 7\iyavTi ; which Participle, 
T^iyovTi, is understood after ju.o«, in the beginning of the verse: Believe 
me on my word; or, if ye do not believe me on my word, believe me for 
the works themselves ; i. e. without my word. So chap. x. 37. El ou tatoiuj 
to. 'iqyoi tqu zsarpog pou, p.7j nrjtrlsu'sTs juuu, scil. "kiyovn' el 8= zxoiw, xav lp.o\ 
[Xsyoi/Ti] \j.r\ vruflevrjls, roig 'iyyoig zsKslsua-als: which is the same, both in 
words and argument. See the rest of that verse. Markland. 

12. Ka» p.el§ova rourwv tronjo-erj For fear, I suppose, of derogating 
from our Saviour's miracles, these words are omitted in five MSS.: but 
how vain that fear was, may be learnt from Dr. fVliitby's note on the 
place. Dr. Owen. 

12, 13- on lycu xsspog tov 7ssa.Ts.p01 p.ou 7xopsuop.at.~\ This should begin the 
next verse, which runs on in one sentence with xa\ o,ti oiv aiT-far^s. — touto 
TTToirjcra), because I go to my Father, and will do whatever ye shall ask in 
my name, for glorifying the Father in the Son. Grotius, Markland. 

14. 'Eav ti atrqarajJe] This verse came from the margin of some one, 
who against o,ti had written sdv ti, it being omitted by Chrysostom and 
Nonnus. Beza. — Or perhaps it should be connected with the foregoing 
verse : tW 8of curdy 6 TOra-nqg ev to> uup, sdv ti aiT*j<r*]1e ev tio ov6p.oi.Ti /aou, eyco 
CToj^Vw. So that the Father may be glorified in (by) the Son, if ye ask 
any thing in my name, I will do it. — He repeats the promise made in 
the 13th verse, with this restriction, that what ye shall ask shall be to 
God's glory. Markland. 

16. xa) cbshov TsrapaxT^rjTov haxrei] Mohammed signifying illustrious, 
Theodorus Abucara pretends that Christ foretold the appearance of that 

R R 2 false 



308 CONJECTURES ON THE NEW TESTAMENT. 

false prophet, by saying aKhov IIEPIKATTON Sow-si, and that it has here 
and elsewhere been altered. Wetstein; and Toland, Nazarenus, p. 13. 

17. yiva><rxals — ytlvzi] In the sense of yvwcre<rQs and jusvsj, as after: but 
ye will know him, because he will abide ivith you, and ivill be in you. 
The Spirit was not yet given; Jesus not being yet glorified: so that the 
future seems to be spoken of. There is another way in which this may 
be understood, viz', by taking away the distinction after auro: and thus it 
will be the same as, uy-slg 8s yv(o<r£<r$s on auro Tsup ujuuv y.svsi &c. but ye 
vAll know that he will abide with you &c. which is very common in the 
Scriptures. Markland.- — Nonnus has yvcocrsarQs and jxsvsT; the Vulgate 
cognoscetis and manebit. If St. John wrote in the present tense, the 
words should however be rendered in the future. Bp. Pearce. — By 
reading [xsvel in the future, the sense of this verse will be rendered more 
consistent. Bp. Barrington. 

22. To the question here put by Jude, ri ysyovsv an ijjuuv [xiXkeig e'ju.<jJa- 
v/£siv &c. it may be answered, in the words of Callimachus, 

*AiroXK(ov oil XIANTI <pastvsra», a A A' rig ES©A05). 

Hymn, in Apollinem, ver. 9. 
"Apollo non cuivis apparet, sed ei quisquis vir bonus." Dr. Owen. 

23. 'Eav TI2) otyotwa [xs, &c] Judas (not the Traitor) thought that 
what our Saviour had said, ver. 21, belonged to the Apostles only; Jesus 
here corrects that mistake, and tells him that it was spoken of any man. 

Markland. 
27. [xrfil oeiKiarco.] After fofoiara) a full point should not be put, be- 
cause what follows depends on this. Markland. 

30, 31. xou iv s\xoi oux %x £i ovUv. 'AAA' foot] These two verses should 
depend on each other, and be pointed accordingly: for the ruler of this 
world is coming ; and though he hath nothing to do with me, yet that 
the ivorld may know that I love the Father, and that I act so as the 
Father hath given me order, Arise, let us go hence, viz. to Jerusalem. 

Markland. 

31. 'AAA' foot h. r, A.] Intelligitur aliquid post 'AAA', ut saepe; nisi 
minima distinctio ponenda sit post Tsoitu, ut connexio sit, 'AAA' iysipsaSs, 
&yai\xzv ivrsoQev, foot yvm &c. Markland. 

Ibid. 'EyeiWSe, aya>}xsv evrsyfiev.] Qu. Are these words in their right 
place ? Should they not father come in at the end of the whole discourse, 

viz. 



ST. JOHN, CHAPTER XIV. 303 

viz. at the close of the xviith chapter? Perhaps they mean, Arise, let us 
go hence t viz. from Bethany to Jerusalem : and then they are right. 

Dr. Owen. 



CHAPTER XV. 

3. xatiapoi eerie] It alludes to xa&aipei, as that does to aJgsi, and is the 
same as xaftaipopevoi, or xtxahctp^ivQi, le have already been purged 
(pruned) by the word which I have spoken to you, \. e. by the rules, doc- 
trines, and directions which I have given you: (Aia ran Koyov,. for §<« too 
"koyo'j, which is not uncommon; and so Theophylact explains it:) so that 
now ye have nothing to do but to continue in me, and then I will con- 
tinue in you. — As the branch, &c. Markland. 

5. 'Eyw e\y.i ?) ap.ire'Kog, — ztroAuV] All this should be included in a pa- 
renthesis, that on may connect with jxs/vtjts ver. 4, at which there should 
be a smaller distinction. Dr. Owen. 

Ibid. )(copig fjxou ov SuWrOe aroisTv ovZiv.] Out of me, or separated from 
me, ye can bear no fruit. We have a vulgar expression which pretty 
nearly answers the Greek, ou 8uW<r9e ctojsTv ou'Ssv, ye can make nothing of 
it. Markland. 

6. Iftwj'9ij l|» cog ri> xTtffia, xa) e^pav^] F. cog TA KAHMATA A 
e^ripuvOrj, as branches which are withered. Dr. Mangey. — Rut xa.) for 
og, as rca ayairrpavli yp-6ig KAI £7roi7)«rsj/ r^xag QarriT^eig, Apocal. i. 5, 6. and 
see Matt, xxvii. 10. John xx. 18. Luke xv. 15. Acts ii. 2. vi. 6. — It is 
put for ,8?u)9si£ ec,r\pav^7\, and this for ^7]oaivzrai or fijgai^ceraih So crvva- 
yovcrt, and s5of««r9ij, ver. 8, as frequently. Markland. 

Ibid, xa) s|rig«v9r) ] It seems to me probable, that John wrote, not xa) 
i^Tjoavdr], but xa) s^oav^rj, ivhich is withered. Bp. Pearce. 

Ibid, truvdyoixrw aura.,] Thirteen MSS. read aura: and so the Authors 
of the Vulgate, Syriac, and Armenian Versions. Those who introduced 
aura, into the text seem to have thought the plural number necessary, be- 
cause of the verb cruvayoixriv, which usually signifies they gather. But by 
this word cruvayeiv, with a singular number after it, is meant (I think) to 
add one to the rest, which had been gathered before. See Matt. xxv. 35. 

2 Sam. 



310 CONJECTURES ON THE NEW TESTAMENT. 

2 Sam. xi. 27. LXX. I^.Pearce. — a-uvayovcnv — $aA?vov<n, scil. ysa>pyo) } 
understood. Dr. Owen. 

8. wet xaprov — qeprjrs] F. EAN xaprrov, Herein is my Father glori- 
fied, if ye bear much fruit. Dr. Mangey. — But so, eAap/io-loV icfliv INA 
ayaxp^w, 1 Cor. iv. 3. 

11. p^aga ■*]' epj iv uju,Tv jx6h>y),] Join iv ufxiv to ^apa, and not, as our 
English Version, to psivy, that my joy in you may remain, or continue; 
and your joy (in me) »itf?/ #e complete. Bp. Pearce, Dr. Owen. 

13. Melgova TaJrrj^ aya7T7)v &c.] The sense of the whole verse, I be- 
lieve, may be thus exprest: Mslgova raorr]g ayewnjv oux s%si rig oeixvovat, 
y) %va rrjv 4/u^v airou &*5f W7rsp TaJt/ ("}/?\.&Jt>; Ab maw caw possibly shew 
greater love to his friends, than by laying down his life for them. 06- 
cisig e^si is to be resolved into r)g oux b^si, or ou rig e%si; and then it will 
appear, that the rig being repeated has caused the obscurity. I add Seix- 
vuvai only for the sake of perspicuity, not that it is necessary; r\ is under- 
stood before »W, as in the Hid Epistle of this writer, ver. 4. "ha for ore, 
the Adverb of Time (as Beza takes it here and in other places), is gene- 
rally, if not always, joined to the Indicative Mood, I suppose to distin- 
guish it from the other tva. Markland. 

Ibid. ayairf\v ou%e)g zyii, Iva rig &c] F. *H Iva &c. and so John 3 ep. 
4. Dr. Mangey. — See the same particle omitted (though not in a quite 
similar case) in Demosthenes, c. Midiam § 20. and advers. Macart. cor- 
rected in both places by the late learned Editor, Dr. Taylor, in loc. and 
Lect. Lysiac. p. 6*77, 8. 

16*. xa) edrjxa upag,'] and appointed you — Rather, and I inserted or 
ingrafted you, viz. in the true vine, that you might bring forth fruit. 

Dr. Owen. 

Ibid, xa) xapxlv (Lepers, xa) xapwog Oy.wv ft-s'v^.] It seems to be, as if he 
said, xa) xa^irlv (p^pyre /x=W7a, which, in chap. iv. 36", he calls xapirov s)g 
%torjv a\a>vw. Theophylact refers the Verbs e'^sAsf aju.7jv, shr\xa, and uTraytfe, 
to planting and vines. eQrjxa utxag ha uTrayrjls {py.eig before uTayr^s is 
much better omitted in many MSS.) for vwayziv. So Iva rsoiri<rag forcroj- 
rjcrai, xvii. 4. 1 Cor. xvi. 12. 2 Cor. xii. 11. In the last part of this verse, 
olo fyjuV signifies the same as if he had said y/xs7s AaSvpe, which might 
rather have been expected. But because they could not receive it, he 
gave it; therefore his giving is put for their receiving: which manner of 
writing is in use with the most polite antient authors. Markland. 

16\ 



ST. JOHN, CHAPTER XV. 311 

16. nod xaprlv <pk^re' xa) 6 HapTrog x. X.] So I would distinguish. 
And let your fruit remain, or continue, that whatever you shall ask the 
Father in my name, he may give it you. So ver. 7. Dr. Owen. 

20. ETT^Tjff-av, — rrjprjo-otxrjy] It is apparent (I think) from the next 
verse, that these words are to be taken here in a bad sense. I would 
therefore, in conjunction with several Critics, translate thus — If they 
have watched my saying, or doctrine, they will watch yours also : all 
these things will they do, &c. Dr. Owen. 

22, 24. a-ixaprtav oux ^X. w '~\ Though av is often understood, yet it might 
easily have been omitted, from the reduplication of the last syllable in 
ay-asriav. Dr. MANGEY. 

23. 'O s',u.o3 jx»(ra>v, &.c] This verse, I believe, depends on the fore- 
going; and therefore I would not distinguish fully after olvtwv. It seems 
to mean as if he had said, 'O i^= fxicraiv AaAoui/la, xa) rov &c. The word 
JiaAowla, as to the sense of it, to be fetched out of ver. 22. He who hates 
me (teaching), or my doctrine, hates my Father too; whose doctrine it 
is. He argues in the same manner, ver. 24, concerning his works. 

Markland. 
25. aX\* tva. vr'kriawB-f] Distinguish: a?J\.', Iva vrXrjpwQf, — understanding 
tquto G7o«oy<nv, or something to that sense. — Beza supplies oportet. See 
on Rom. xiii. 18. Markland. — The like ellipsis occurred before, chap, 
xiii. 4. Dr. Owen. 



CHAPTER XVI. 

1. Taura XeAatojxa] AeAaTujxa here (and ver. 4) may signify XaW>, 
and raura refer to what follows, dbroa-uyaycoyouj, &c. which seems to agree 
better with GrxavSaKicrdiJTe than what goes before, though it is not always 
so; and perhaps it may be otherwise here. Markland. 

2. «AA' eo^erai] F. 'AM' ioyj-Tau, as observed before. Bp. Pearce. 
4 oTt /x=6' ujxa»» 7ij* , J v, 3 Because I was with you. He speaks as if he 

was already gone from them, knowing that his departure would be in a 
Tery short time. The same expression is often used by St. John, and in 
Acts ix. 39. and by the best Greek Writers. Eurip. Heraclid. ver. g. 

Alcest, 



312 CONJECTURES ON THE NEW TESTAMENT. 

Alcest. 031. Josephus De Maccab. at the end, puts <rvv instead^f jxsra: 
iVilaa-KBV yp.ag, sti a>v truv rjfMV, tov vojxoi/ xotl roug Tz^o^Tag. Markland. 

6. Au7nj zTtT^payxsv] The author of the Gothic Version seems to have 
read 7&s7ra)pcoxsv, which Junius and Mareschallus were inclined to adopt. 
But the common reading is right; for what is said of joy, is equally true 
of sorrow — it filleth the heart. Dr. Owen. 

7. lav $£ ToogsuSfo/j but if ] rather, but ivhen I depart, &c. 

Dr. Owen. 

13. Place the words to Ts-vsu/xa t% cLhrfielag in a parenthesis. 

Markland, Bp. Barrington. 

Ibid. uhrifisiOLV (ou yap XaXr/rst d<p' gauTOu, aAX' oca aV axouVij, XatojVsj), 
xai Ta ep^opxvet avaiyeXeT uju,7v.] In a parenthesis, as here. Markland. 

l6\ 00 Sscops'iTe for o*J ^ewpvjcrsJs.] The present tense, as common in all 
authors, put for the future. So again, vrrayco for uwa^io. Dr. Owen. 

Ibid, xa\ o\|/sa-9s f^e, or» lyco W7raya>] F. OTE eya> uTcayoy, and again a 
little while, and ye shall see me when I go to the Father. J. R. Wet- 
stein in Prolegom. ad N.T. ed. 4to. omitted in the Folio. — With a greater 
distinction at jt/,e* Ye shall see me: because I go to the Father, viz. at his 
ascension. Markland. 

22. cttpei a<p" v^div.'] The Cambridge MS. has apsi, and the Vulgate 
Version toilet. If John wrote otlpsi in the present tense, it must be 
translated in the sense of the future. Bp. Pearce. 

23. e/As oox e^wTvo-sls ovtiev, &c] In thai' day, of my exaltation, ye 
.shall ask me nothing. But ask the Father in my name (that is, through 
Jesus Christ), and He will give it you. Ver. 24. Hitherto have ye 
asked nothing in my name (i. e. through the merits and mediation of 
Jesus Christ): but after my ascension, ask in this form, and ye shall 
receive, &c. So this form the Church has accordingly used from the be- 
ginning. Dr. Owen. 

Ibid, oux epa}T7)<r£le] Ye shall not ask, i. e. ye shall have no need to ask 
me, any questions. So ver. 26, ou Xsyco, I need not say. xii. 47. ou x^ivw, 
I need not condemn. See 1 Epist. v. 16. where ou "hkyta again signifies, / 
need not say. *Ev sxsivyi rfj yp-spa. is then: after the coming of the Holy 
Ghost. In this verse he seems to distinguish between epcorav, to ask a 
question, and aWeiv, to make a petition. Elsewhere he puts egoiroo for 
ctlr£, xvii. 5. 20. 2 Ep. ver. 5. Markland. 

24. :<(*) 



ST. JOHN, CHAPTER XVI. 313 

24. «ai X^s(r()s, Iva rj yapa. 6[j.wv y vre-!r'Kr i p(oixkvr i ^ Take away the dis- 
tinction after toj\(/s<r0ff; it means, Ye shall receive the fall of what ye 
wish : chiefly gifts of the Holy Spirit, ryu yapav 6[xwv, ver. 22. 

Markland. 

2^ # # TS — XaXvjVa) — zsspi too rsccrpbg] nAPA rou rsar^og, When I shall 
speak to you plainly from the Father. Nonnus. 

26. xou ou ?Uyco ufuv on sycv &c] The meaning of this abstruse sentence 
I take to be somewhat to the following purpose — And I say not this unto 
you, viz. " that you should ask in my name," as if it were needful that I 
should intr eat the Father for you; for the Father himself loveth you, &c. 

Dr. Owen. 



CHAPTER XVII. 

2. Kabwg e(i(D>tag &c] The former part of this verse answers to the 
foregoing §o£ao-ov &c. and the latter to %va. — %o£ao-ri <rs. The sense of the 
whole is — "As thou hast given him power over all flesh, so glorify, or 
invest him with that power in heaven, that he may give eternal life to 
as many as thou hast given him." Dr. Owen. 

3. Iva yivajo-xwo-l <re tov (jlovov ahrfiivov Qcov, xoii ov cario^lsi'kag 'IrjCrouv 
"Kpicf}ov.~] In the sense which D. Heinsius and others understand this pas- 
sage, viz. that it denotes that the Father and Jesus Christ are the one true 
God, it should be pointed tov [xovov aAvjOwov xa), ov carivleiKag, Tq<roui/ 
Xpuflov, as if it were, tvct yivwo-xaxrl are, xdX ov aTritrleiT^ag 'Ljo-oui/ 'Kpuflov, 
tov [aovov aX^ivbv &eov, ut quisque nempe Patrem Filiumque verum esse 
Deum sciat. Bowyer. 

6. Koyov o-ou] Two MSS. read here Koyov p.ou. But see ver. 14 and 17. 

Dr. Owen. 
o. gu Tsrsp) tou x6<ry.ou epa)T<£,~\ May not this passage, so early and so 
much objected to by the Deists, admit of some explication from ver. 20 ? 
It is thence apparent, that our Lord did not mean to exclude the world, 
in the common acceptation of the term, from having any share in his 
prayers to the Father, since he there offers up his petition, not for his 
Disciples alone then present, but for every future follower of his religion. 

s s We 



314 CONJECTURES ON THE NEW TESTAMENT. 

We must therefore have recourse to a different meaning of the word 
xoVju-os; which seems to me to be taken here, as in various other passages 
of the N. T. in a bad sense ; including the vicious and inattentive part of 
mankind; those who rejected the Gospel from the worst motives; either 
from prejudice, as the Jews; or from its laying restraints upon the in- 
dulgence of appetite, as some among the idolatrous Gentiles. 

Bp. Barrington. 

16". 'Ex too xoV|i/.ou &c] This verse is a repetition of what was said 
before, ver. 14. and therefore seems to be an interpolation. But see Ben- 
gelius's Gnomon. Dr. Owen. 

17. sv rjj ahrfiela. <rou.] In the sense of sig rr^v aXrfisioi.v, for the truth, 
that is, for the propagation of the truth. The pronoun eroo seems to be 
needless; and is accordingly omitted in five MSS. and in the Vulgate and 
Gothic Versions. Dr. Owen. 

in. rfliaL<rp.kvai sv ahrfiela\ sanctified for thy truth; i. e. for the ma- 
nifestation of thy truth; an Ellipsis of the first Substantive being fre- 
quent: h ahrfiela. for s\g Sictxovictv rrjg akffisiag. Mede, Disc. II. p. 15. 

21, 22. zSuflevo-v) ort <rv \ks &irs<f\gi'hag. K«( eym &c] This should be 
one sentence, on <rJ /xe carsfflsi'kug, xai [on] eyw — That the world may 
believe that thou hast sent me, and that the glory ivhich thou gavest me, 
I have given them. Markland. 

24. wa. rT£a)|5tt'0"» Tvji/ oo^av ty\V s^tjv t)v sowxag pot, on rjya7rr^crag ps Tspu 
xaxa£oX% xoVjxou;] Place a comma after [ks, that znrpo xara.§o^.rjg xoo-pov 
may connect with eftcoxag, and not with ^ycar-r^ag : that they may behold 
my glory, which thou gavest me, because thou lovedst me, before the 
foundation of the world. Compare with ver. 5. 

Bp. Pearce, Dr. Owen. 

26. i) aya.7T7) •jjv -r\yairi\(raLS jute,] scil. xaS' »jv for f l} which is the reading 
of the Cambridge MS. The same construction occurs Ephes. ii. 4. So 
Josephus, 7] cfloung rp i(fla<rla(rav zjqog 'Po6oajxov. Antiq. lib. ix. c. xiv. § 1.. 
ed. Haverc. D?\Owen. 



CHAPTER 



ST. JOHN, CHAPTER XVIII. 315 



CHAPTER XVIII. 



I. o 'lr}<rovg s|-J]A9s &c] Jesus went out, and passed over the brook 
Cedron. ^)u. went out from whence? From the house where he had 
supped? Then this chapter becomes connected with chapter xiv. From 
the city? Then all that is contained in chapters xv, xvi, xvii, must have 
been transacted as he went along; which to me appears not likely. Upon 
comparing this passage with chap. xiv. 3 1. I am involved, I must confess, 
in greater difficulties than I well know how to explain. Can dywfj.ev h- 
rsudev, chap. xiv. 31. signify let us go aside, i. e. into a more private 
room? Dr. Owen. 

Ibid, row xs^appou TUN Ke'Spcav] TOY Kslpuv, Alex. MS. Vulgate 
Version, Hieronym. At first there was made a change of the article, as 
J. Stapulensis conjectures, as in 2 Sam. xv. 23. TSL Kifipwv, in the brook 
of Cedars; afterwards T12N Keopcov, but should be TOT Kefyjwj/, valle 
unibrosa, near Jerusalem. Beza, Camerarius, Isaac Casaubon, Castel. 
Drusius, -Bow. --•But the LXX five times write KBqcou without an ar- 
ticle, and twice with an article plural, 2 Sam. xv. 23. according to the 
Alex. MSS. l Reg. xv. 13. 2 Reg. xxiii. 4. Wetstein. 

3. rrjv <r?reTpav,] The band: two MSS. have o?ajv, the whole band, viz. 
of soldiers, which the Roman governor allowed the Jews at the Passover, 
for preserving the peace x>f the city. Dr. Owen. 

9. "Iva CTX7]pa)9y) — ouSsW.] These are the words of the Evangelist; and 
should be included in a parenthesis. Dr. Owen. 

10. r^v 8s ovoy.<x — MaX^oj.] These words should be included in a pa- 
renthesis. Dr. Owen. 

II. to ■nroT7Jpiov x. t. A.] Reconcile this with Matt. xxvi. 3Q. ra-apeXQerco 
<xtt sjxou to nroTTjpiov rouro. There he prays to be delivered from that cup, 
or, that this cup may pass from me : here he reprimands Peter for endea- 
vouring to prevent his drinking the cup which his Father had given, or 
appointed him. Query, how the difference is to be accounted for ? That 
it was not death he prayed to be delivered from, we are certain, from his 
own frequently repeated declarations, and from the design of his coming 

s s 2 into 



316 CONJECTURES ON THE NEW TESTAMENT. 

into the world. What it was is matter of conjecture, formed on a passage 
in Heb. v. J. on which see what is noted, and on Matt. xxvi. 39. Instead 
of these words, to woTTjgmv, &c, Matthew xxvi. 52. has vsavrsg yap 01 Xa- 
Govreg fxa%aipav, h paya'ipa. aTrokoovrou', which seeming difference is easily 
accounted for, when it is considered that Jesus spoke both, that men- 
tioned by Matthew and that by John; but, as I have often observed, one 
related one, and the other another. Markland. 

13. Kai carriyayov aurov zs pig" 'Avvav &c] After this insert, with Cyril, 
ver. 24. ' AirB<f\zi%sv aurov o "Avvag — zirpog Kaiacpav. For Peter's denial of 
Christ, and the other particulars which follow, was in the house of Caia- 
phas, as appears from Matt. xxvi. 57. Or else, ver. 24, ' A.7rsV5e»A=v aurov 
&c. must be read in a parenthesis, and interpreted (Annas had sent him, 
to Caiaphas), as Matt. xiv. 3. Maldonat. 

Ibid. ap%ieqevs rou sviaurou sxetvou.~] See on chap. xi. 49. A thing for- 
merly done in the Jewish State would have been said to have been done 
em 'A§»a6ap (or any other name whatever it was) rou ap^ispscug, or rou rors 
ap%iE%£a)£. But in the time here spoken of, when Religion had quite 
given place to Policy, it would have been aw) 'A&aOap rou ap^is^iwg too 
sviaurou sxeivov, under Abiathar the high priest of that year: which de- 
viation from the antient and regular usage is perhaps tacitly hinted at by 
John here and above. Markland. 

14. v Hv §e Kaiafyag &c] Should be in a parenthesis. 

Markland, Dr. Owen. 

15. aXXog jaaQ^Tifc, the other disciple] Who is the other disciple or 
apostle, the first time of his being mentioned, when there were eleven 
others? In Fell's edition it is noted (though omitted in Kuster'sJ that the 
article is wanting in the Alexandrian MS. ; and so it is in the text of Theo- 
phylact, but retained in his Comment. In Nonnus "Zipaov, xai viog aXKog 
krai^og, and in our Version, another disciple. Right. When John speaks 
of himself joined with Peter, he gives some mark, by which it may be 
known that himself is meant, as chap. xx. 2. xxi. 7. Here, nobody can 
prove that this oihXog paQrirrig was John; though probably it was. The 
Article makes the place unintelligible. Markland. 

20. Iv ry o-uvay<uyr\, xai sv rat Up<£] The Editions read h rjj o-uvaycoyf h 
as well as tu> U%a>. — But T-fJ was left out designedly by the Evangelist. 
Harduin makes only two Synagogues to have been at Jerusalem, one of 

native 



ST. JOHN, CHAPTER XVIII. 317 

native Jews, the other of what are called Libertines, Acts vi. Q. The 
Synagogue of native Jews he collects from this text of John, which we 
have referred to in the Acts. But our Lord speaks here of Synagogues 
over the whole country, not in the city only; therefore nothing can be 
concluded of one or more Synagogues at Jerusalem, and the article rjj 
should be omitted. 'Ev <ruvayayyy) in the singular is in a distributive 
sense ; ku to> Upto, with the article, in a restrained one. / ever taught in 
a Synagogue, and in the Temple. Bengelius, Gnom. 

20. h rf, <ruva.ya)yjj~] That is, iv rau$ (rovocycoyaig; for he taught in 
more than one synagogue. So 73 ixxXvjaria. and at exxT^ifrioti are sometimes 
used promiscuously. Markland. 

2$, 24. ti |xs (iipeig ; 'Airsalsihav &c] The clause that virtually connects 
these verses together is here suppressed. The narration at length would 
run thus: [This happened at the house of Caiaphas:~\ for Annas had 
sent him bound to Caiaphas the high priest — which completes the sense, 
and rids the text of a strange parenthesis. Dr. Owen. 

29. TiVa xoLryyoplav] What (or what hind of) accusation, qualem 
accusationem ? To which they answer, si pj yv aZrog xa.xo7r<uog, &c. if 
this man had not been xaxo7roug, we would not have brought him to you. 
The sense requires that xcuxaxoiog should signify a state-criminal, one 
guilty of treason, or sedition at least ; their accusation of him to Pilate 
being, We found this fellow perverting the nation, and forbidding to 
give tribute to Caesar, saying that he himself is Christ, a king, Luke 
xxiii. 2. Upon this, Pilate examines him (which St. John omits in his 
narration); and finding him innocent as to state-affairs, which was his 
province, he bids the Jews, Take him and judge him by their own laws. 
The accusation of such an ordinary person as Jesus setting-up for a king 
could not but appear ridiculous, even to Pilate himself: and accordingly, 
after they had forced him to condemn Jesus, he made this circumstance 
the handle of a sneer upon the natives, in the inscription he placed over 
the cross, Jesus the Nazarene, the king of the Jews. For he knew ver^ 
well that there was no foundation for the charge, and that they had given 
him up, 8ta <J>9oW, out of hatred, Matt, xxvii. 18. Markland. 

31- 'Hpf oux s^stfliv auroxleivai otJSsva.] This power of putting to death 
was not taken from them by the Romans, but was dropt by themselves, as 
Dr. Lightfoot fully proves out of their own writers. Markland, — True. 

But 



318 CONJECTURES ON THE NEW TESTAMENT. 

•But though they had the power, yet their own Law forbad them to use 
it at this holy season. And that this was their meaning, see confirmed, 
Acts xii. 3, 4. Dr. Owen. 

32. "Iva Xoyos &c] In a parenthesis, as the remark of the Evangelist. 

Dr. Owen. 

33- Observe, that Jesus made no scruple of going into the Prcetorium, 
though the Jews did. Perhaps it may be said that he was obliged to go in, 
as being a criminal. Markland. 

36. 'H $u<r-i"ksta. &c] But know my kingdom is not from hence, and 
therefore my servants do not strive or contend (oux aycovlgovlai) that I be 
not given up. Our Version, yycovlgovlo av, would Jight, as if it were 
eixa.^pvlo a.v. Now (vov) is not here an Adverb of Time, but an assumptive 
Conjunction. Markland. 

37- Sw T^iysig ort (Zourfosog eijuti iyco] Read So 7isysi$' or* $a<nAeu£ slfju, 
not Thou say est that I am king; but Thou say est true: for / am king. 
H. Steph. Praef. 1576. 

Ibid. sA^xuQa s\$ tov xoa-^ov, I came into the world,^ That is, as a 
prophet to instruct. This is the usual meaning of the phrase to come into 
the world. See chap. iii. 19. vi. 14. ix. 39. xi. 27. xii. 46. xiv. 41. 
1 Tim. i. 15. 1 John iv. l. I have set down most of the passages in 
which this expression occurs, that the truth of the remark may appear to 
any one who will consult those places: from which it seems that this ex- 
pression, John i. 9, is to be understood in the same sense: He was the 
light, the true light, which, coming into the ivorld, enlighteneth every 
man, or any man, Jew or Heathen. See chap. xiv. 21, where he avoids 
using the same expression, because a different thing is meant. The rj' 
xoLkt] biKoKoyla., which Jesus made before Pontius Pilate, 1 Tim. vi. 13, 
was probably this place, for this cause came I into the world, to hear 
witness of the truth, 'eyevv$i\v s)g tov jcoV/xov would have expressed a very 
different thing. Markland, Bp. Barrington. 

3$. "And when he had said this, he went out;" that is, without wait- 
ing for an answer to his question, What is truth? Thus Epicurus in Plu- 
tarch de sera Numinis Vindicta, p. 1. To»auYa ewwv '~E7rlxovpog, xa) zsp\v 
uTToxpivoLo-bai Tiva., <x>%sto airuov. edente Wyttenbach, 1772. Weston. 

39. 0o<jAso-0e — a7roAyo-«>] For jW a7roAvVa>; which is indeed the reading 

of three MSS. Dr. Owen. 

40. 



ST. JOHN, CHAPTER XVIII. 3,19. 

40. aviC-life.] ^ robber. Barabbas was not properly what we call a 
robber. He was one, and perhaps the head, of a clan who took up arms, 
and ooposed the payment of the Roman tribute ; and who consequently 
made frequent insurrections on that account, and in those insurrections 
were often guilty of murder. They made indeed no scruple to rob and 
plunder all the Romans they met with, and all their adherents; and hence 
were called ^(flour Vide Josephum de Vita sua, passim. Of this sort wei'e 
the two malefactors (8J0 Tvyjo^ou, Matt, xxvii. 38. Mark xv. 27), that were 
crucified with our Saviour. And of this sort was our Saviour himself also 
reckoned to be; for he was accused of "forbidding to give tribute to 
Csesar," Luke xxiii. 2. So that the three suffered seemingly, that is,, in 
the eyes of the Jews, for the same crime, viz. laesas majestatis. The two 
Zytflat were perhaps Barabbas's associates. See Mark xv. 7. Dr. Owen. 



CHAPTER XIX, 

3. "A purple robe." 

" Purpurei metuunt tyranni." Hor. 

Reges gaudent purpura- See Lyde's Note, p. 56", in Passionem Jesnt 
Christie Weston. 

7. kuuTov u»ov rot) ©sou] F. kavTov TON uiqv occ. because he made him- 
self the Son of God. Edd. of Erasmus and Colinseus. 

1 1 . Oux et%eg i£ovo-lav &C.J ET^s^ is put, I suppose, for sTj£s$ dv, as 
rfltovi^Qvlo dv, xviii. 36V There is no apparent difficulty in the Greek 
words, which may be translated almost as in our Version : Thou couldst. 
have no power at all against me, if it had not been a thing given thee 
from above: for this reason, he who giveth me up to thee, hath a greater 
sin. But the meaning seems to be very difficult; nor have I met with a 
paraphrase that is satisfactory. By 6 nrapaSj&ou's ju-e vol, he who giveth me 
up to thee, I suppose is meant Caiaphas, xviii. 28. By 81a touto, for 
this reason, seems to be meant, because he has not this power from 
above: for Jesus acknowledges Pilate's power. Whatever was the sense, 
there certainly was in it something very nervous, and worthy of the 
speaker; for it had an effect even upon Pilate: though Jesus at the same 

time 



320 CONJECTURES ON THE NEW TESTAMENT. 

time knew very well that he himself should be crucified. The sense per- 
haps is: "The authority, which thou hast, is from Heaven; I own it, 
and submit to it: but he who giveth me up to thee, has no such au- 
thority; therefore (ha. touto, for that reason) he is guilty of a greater sin." 
This answer, so reasonable, had such an effect upon Pilate, that from 
thenceforth he sought to release him. Markland. — For sl^eg igouriav 
Bp. Pearce also proposes to read sl^eg a.v e£ov<rlau. J. N. 

Ibid. s» fxrj r\v croi $s$o[J.£Vou avtoQsv ha. tooto b 7&apdhh)vg ps &c] Per- 
haps, with the point after ha, tovto' hehopevov uvcodsv ha. rouro' Unless it 
was given thee from above, for that purpose, as John vii. 22. Doddridge. 
Ibid. osSo/xeW] It may seem, because of igoixria, going before, that it 
should be hoopivr}. See the Persic and Ethiopic Versions. But the sen- 
tence is elliptical, and the word to be supplied is xpi^a' si p) xp7/xa rjv crot 
Zsooy.hov &c. Dr. Owen. 

14. v Hv 8e i&apa.o-xsvri rod vra.<r%a] The day on which Christ suffered is 
said, chap, xviii. 28, to be the day on which they ate the Passover. Would 
the same writer call it, the preparation for the Passover? Besides, 
vra%a<rxeori was a word appropriated to Friday, the preparation for the 
sabbath, not for the passover; and so Mark terms it, xv. 42. Tsapaa-x^, 
o i(fli, ■sr^oa-a.SSarov; and Nonnus renders the passage before us, The sixth 
day of the week, which they call nPOSABBATON. Here then, as was 
before said, chap. vi. 4, tou rarao-p^a has been inserted through ignorance. 
N. Mann, p. 176. — On the contrary, Grotius on Matt, xxvii. 62. and 
Dodwell de Cyclis, Diss. IX. 40. say, that the day preceding the ordinary 
weekly sabbath was not called zs-apacrxsur], or nrpotraGGarov. — But the 
former seems expressly the appellation of the sixth day, in the immunities 
granted by Augustus, Jos. Ant. XVI. vi. 2. ifyvag re p} h^oKoyslv avrovg 
iv era££«o-JV, ^ ry rspo Tavryg Txapacrxsvvj, goto wpag ivvtxTrjg. The latter 
in Judith viii. 6". who fasted all the days of her widowhood, %cop)g zvpo- 
<ruG£aTcov xa\ <ra.£GoLTa)v. The day before the Passover is called by Philo 
rn-posognov, De Vit. Contempl. p. 6*16*. 

II. It is probable John, xviii. 28, does not mean that the day of the 
crucifixion was the day on which the Jews ate the paschal lamb; but that, 
having eaten it the evening before, they took care, on the Friday, not to 
be defiled, that they might partake of the other paschal sacrifices which 
followed it, Deut. xvi. 2. 2 Chron. xxx. 24. xxxv. 8, 9. — See Lightfoot's 

Harmony, 



ST. JOHN, CHAPTER XIX. 321 

Harmony, ^ xxxii. and Whitby, append, to Mark xiv. — Or did not the 
Jews keep two Passovers, as they now do, and many of their writers say 
they antiently did? See Christianus Meyer, Vera Immanuelis Generatio, 
Amstel. 1723. Part II. chap. vi. p. 49, &c. and Hardouin Chronol. V. 
& N. T. 

14. wf>a 0= (xxrz'i sxJtj*] F. trpirt), to reconcile it with Mark xv. 25. g" 
being put for F. Hartung, Lcc. Mem. in Thes. Crit. Grut. vol. I. P. ii. 
p. 66$. Is. Casauboji, Bas. Cocceius, Usher, Bynceus, Whitby, Reland, 
Bengelius. — Or (Spa. sxly, the Dative, The preparation ivas to be at the 
sixth hour, as John v. 1. Anon, in Bibl. Nov. Librar. 1697. p. 41 5- — 
The whole a gloss, Pfaffius, Not. Exeget. on Matt. p. 206, 7. — John, 
just before the condemnation by Pilate, says it was the sixth hour, or six 
o'clock in the morning, speaking according to the Roman division of the 
dav. Mark at the distance of three hours afterwards says, they crucified 
him at the third hour, according to the Jewish division of the day, i. e. 
about nine o'clock in the Roman style. John, writing his Gospel after the 
destruction of the Jewish polity at Ephesus under the Roman government, 
uses throughout the Roman or Julian day from midnight till noon. Whis- 
toris Harmony, p. 11 6, followed by Clarke, on Mark xv. 25. — But was 
not the Roman w T ay of reckoning the hours the same with the Jewish ? 
Prima salutantes atque altera continet hora, 

Exercet raucos tertia causidicos. Martial, 1. iv. ep. 8. 

I. e. six, seven, and eight o'clock. Both of them divided the night into 
four watches, and the day into four, beginning each at six o'clock. The 
hours in which they changed the watch are more particularly specified as 
cardinal points. Thus in Matt. xx. the third hour, or nine o'clock: the 
sixth and ninth hour, or twelve and three o'clock : the eleventh hour is 
mentioned next, because no one would be hired for the last hour. Thus 
the third hour lasted in this sense from nine till twelve, and then began 
the sixth hour. So that almost twelve might be called rplrrj or was) sxlrj. 
So Hammond on John xix. 14. and Marhland. — I cannot but observe 
that it is strange Bp. Gibson, in Camden, should translate Caes. Com. Bell. 
Gall. 1. iv. c. 23, tertia vigilia, three o'clock in the morning instead of 
one, and hora diei quarta, four o'clock, instead of ten, the fourth from 
•the sixth, Rom. in Brit, and stranger still, that P. Manutius should mis- 
take on Cic ad Attic, lib. iii. 7, Aba? in tres vigUias, 8$ giuatehnas horas 

t t vigilioe 






32i CONJECTURES ON THE NEW TESTAMENT. 

vigiliae dividebantur : he should have said in &uaternas vigilias, 8$ tres 
horas vigilice dividebantur : for so they were at this time; Matt. xiv. 25. 
Caesar Bell. Civil, iv. 23. Bowyer. 

15. (flaupaxrov auTeV] These words, it is plain, do not properly mean 
crucify him; but, sentence or condemn him to be crucified. So again, the 
next words, rou (3a«rjXea v^wv <flavpw<rw ; mean, not Shall I crucify your 
king? but, Shall I condemn your king to be crucified? In the same 
sense, I apprehend, St. Mark uses the word, chap. xv. 25. And it was the 
third hour, xai Icflotvpwvav aurov — not, and they crucified him — but, 
when they condemned him to be crucified. If this be admitted, St. John's 
wpa. sxlt], ver. 14, must be changed into aipa rpirrj, which is the reading 
of the Cambridge and three other MSS. And then St. Mark and St. 
John will not only perfectly accord, but mutually illustrate each other. It 
is worth while to observe, how distinctly the whole process is marked out; 
for our Saviour was condemned at the third hour, fixed to the cross at the 
sixth, and expired at the ninth: the three established hours of prayer. 
Dr. Owen. — Behold your king, ver. 14; shall 1 crucify your king, 
ver. 15; and, in the superscription of the cross, the king of the Jews; 
all in contempt of the Jews, as if they were vilissima pars servien- 
tium. Markland. 

17. " Bearing his cross." Malefactors condemned to crucifixion were 
made to carry their own cross. See Plut. quoted by Lyde, and add Plaut. 
Fragm. "Patibulum feram per urbem, & deinde affigar cruci." Weston. 

20. Toutov ouv rov rlrTiov raroAAoj aviyvoocrav rwv 'IouSa/cov] The remainder 
of the verse should be in a parenthesis, viz. or« lFyh$ fy — 'Pa)//.ai*<r3/) which 
I greatly suspect has been an addition. Markland. 

Ibid, otj sfyvs yv — 'lrj<rovg.~\ This part of the verse should be included 
in a parenthesis. Dr. Owen. 

Ifcid. xou yv yey/sa/x/xiVov] F. xcu yv ysypa^ivog, to agree with tj't/\o£. 

Dr. Owen. 

21. ol ap-fciepeig r&u 'lovftatwv] The Syriac, Arabic, and Anglo-Saxon, 
leave out 'lovbalwv. The word ap^qslg is often mentioned in the N. T. as 
\A|sp£Js§ei»£ rov ©sou, Acts xxiii.4. Upshg rou 0eou, Heb.vii. 1. Upeig rou &eov, 
Apoc. xx. 6. but no where else joined with rwu 'loubalcov. The latter epi- 
thet might easily be added by the copier from the inscription which fol- 
lows, Batr»Agyj twv 'loubuiwv. Bengelius in Gnom, and Markland. 

23- 



ST. JOHN, CHAPTER XIX. 323 

23. sAa£ov t« IjaaTia aurou] F. to IpoLTiop, the outward coat, which is 
distinguished from the inner, presently after mentioned, xou rov ^itcSva., as 
it is Matt. v. 40. Luke vi. 29. Piscator. — But l/xarta, though plural, is 
used for the singular, as above, xiii. 4. 12. Matt. xvii. 2. Groiius. 

Ibid. "Without seam." See Josephus Antiquit. lib. iii. cap. 7. of 
Aaron's coat. Compare Leusden, 4to, 16*99, p. 195- Philog. Hebraeo- 
mixtus. Weston. 

25. E\(flr)X£i<ra.v 8s x. r. \.~] Is there not something extraordinary in this 
transaction? 1. That these women had the courage and resolution to at- 
tend. 2. That they stood: for mourners, •among the Jews, sat down. See 
Nehem. i. 4. Psalm cxxxvii. 1. Ezek. viii. 14. And so they did among 
the Romans: Illius ad tumulum fugiam, supplexque sedebo. Tibullus, 
lib. ii. eleg. vii. 15. Which was the case with two of these women after- 
wards: see Matt, xxvii. 61. And is not this an indication that St. John, 
in tenderness, took the third (viz. our Saviour's mother, accompanied by 
her sister) immediately to his own home? Dr. Owen. 

Ibid. r] a&sTifyr) rr]g y^Tpog aurou] mothers sister, i. e. a sister-in-law of 
his mother, being sister of Joseph, who married the Virgin Mary. She 
was the wife of Cleophas, who was the same with Alphaeus, Matt. x. 3. 
xiii. 55, &c. Hardouin, Chron. V. T. Bowyer. 

28. "I thirst." Antony, on his death-bed, called for wine to drink, 
EiVe (ii-tywv, ait Plutarchus, sirs (rvvro^aiTspov sTwifav a/roXu0>j(rsG-flai, p. 144, 
quarto. Weston. 

29. kou ucr<ra)7T(p zxepiQivlsg] The use of putting sponge on hyssop being 
not very intelligible, perhaps it should be 'TSSii nPO vrepiQivleg, binding 
it [the sponge] round the top of a spear, the word used for the Roman 
pilum; from the wooden part, called by Matthew xaXajmoj, xxvii. 48. 
Camerarius. — Or, to the same sense, 'Y22QAI&, a little spear. Schmi- 
dius. — Or, TSS12 UQ vrepiftivleg, putting it somehow on a pole or spear. 
Dr. Chapman. — Or, OI^TnON zse^iUvleg, understanding xaXaju,«>, bind- 
ing raw wool round a reed. In Galen, iEgineta, Pliny, and Celsus, 
va-<ra)7rog, or uo-o-cottov, is throughout, by mistake, used for o'la-anrog. D. 
Heinsius, Aristarch. cap. xv. Baronius, in Annal. — Against which see 
Is. Casaubon, Exerc. xvi. Salm. de Cruce, p. 295. — From the above au- 
thorities of Galen, &c. rather here read "YSSGHON, in the Accus. bind- 
ing hyssop round a reed &c. Bochart, Hieroz. Par. I. lib. ii. — Or, for 

T T 2 ucrowVct). 

4 j 



324 CONJECTURES ON THE NEW TESTAMENT. 

va-rcoTTLp, read ETST& vrspdevles, Toup, in Suidam, Par. II. p. 166.— 
But, after all, was there not such a word as "Tco-wrog, or rather "YWomovi 
veruti genus ? And was not the true reading bo-a-corm, or ua-crmrlio zsepi- 
Qevlss, which by mistake has been altered to lo-o-wwep} Such a word as 
*Ytr<ra)Tog is to be found; but it is generally looked upon as aiy Adjective ; 
"Y<r<ra)Tos verutus, Steph. Mr. Bryant. — The word uo-o-cvtco has been al- 
tered so needlessly by the learned, that it is the only word (and a word of 
great consequence it is) which the Evangelist could have used ; any other 
would not have served his purpose. It is preserved in the Hebrews, ix. io, 
as one of the tokens of the Messiah given by Moses; which the Christians, 
as far as I know, have not perceived to this time. Josephus, Ant. VIII. 
ii. 5. (p. 41°. ed. Havercamp,) calls the hyssop osvopov. What is here 
called o%os, probably was the posca of the Latins ; concerning which see 
Graevius on Sueton. Vitell. c. xii. p. 43 1. Markland. — Whoever con- 
siders the great use that was made of hyssop in the legal purifications will 
easily perceive, as well the necessity as the propriety of its being also 
used in that solemn act, which those purifications represented, and in 
which they now received their completion. Dr. Owen. 

Ibid. {ja-a-wTTcp zTepiQ£vlsg,~] It does not appear, from the report of the 
botanists who have travelled into Palestine, that the hyssop of the Holy 
Land, as has been supposed, ever grew to such a height as to be capable 
of being used for the reed, on which both St. Matthew and St. Mark say, 
in the same words, the sponge was conveyed to our Saviour. And indeed, 
if it were so, the expression could hardly be admitted. Josephus tells 
us, in his Tract on a contemplative Life, p. 884, E. fol. that hyssop was 
used by the Essenes, who were abstemious even to mortification, for the 
purpose of giving a relish to their bread and salt; by which he insinuates, 
that what was bitter and unpleasant to other palates was a delicacy to 
them: for hyssop is a bitter herb, and of a hard taste, hot in the mouth, 
and of a strong smell. Now all the difficulty of this passage arises from 
an idea, that vvcrwTrto here must mean the same with xaXa/xu> in St. Mat- 
thew and St. Mark: whereas St. John does not mention the reed; but 
says, that when they had put the sponge upon hyssop, i. e. when they 
had added bitter to the sour, or gall to the vinegar, they advanced it to 
his mouth, no doubt with the reed. In St. Matthew and St. Mark the 
word is I7tot»^£v; in St. John wgoo'Tjvsyjcav. ayrou to> o-1o/*a7i, which makes 

the 



ST. JOHN, CHAPTER XIX. &s 

the repetition of «aAa^a> less necessary. Add to this the paraphrase of 
Nonnus, who undoubtedly understood it in the sense it is here explained, 
,r $losysv ucra-(07rcp xsxs%ao-[Asvov o£og oks^qou. Weston. 

31. S7rsi z&apao-xsuyj ^v,] I suspect that these words are an interpolation. 

Bp. Pearce. 

Ibid, yv yap psyctX?) rj ypspa sxslvou rou ca^arou] I would read and dis- 
tinguish it thus : Its) zsapao-xsvYj i\v (r^v yap peya?\7) vj r^t-spa. sxsivrj) rod <ru£~ 
€arou, &c. because it was the preparation of the sabbath, for that [sab- 
bath] was a high day. Several Edd. and MSS. have sxsivrj. Thus, Isai. i. 
13. xa) to. <ra<o£tila xa\ r]pspav [xsyaK^v. Markland. — See above, ver. 14? — 
Thus we avoid the false apposition of r]v yao peyahr} r] r\\t.kpa exsivov <ra£- 
Sarou, for jxsyaA?] r] r^xspa to caSSarov, or psya rh <ra££aTov. Farther : 
there were five great or high days, viz. the first and seventh of unleavened 
bread, the first of Pentecost, the first and eighth of Tabernacles, on what 
day of the week soever each fell; as we see the last of Tabernacles is 
called, John vii. 37. Here the day is called y.syaXrj r) rjjxspa, not on ac- 
count of its being the sabbath, but of its being the first of the feast of 
unleavened bread. On the other hand, there was but one day in the year 
called The great Sabbath, viz. the Sabbath which preceded the Passover, 
not the day on which the Passover fell. See Usher, de Anno Solari Ma- 
cedon. c. iii. — If this latter maxim is true, the place must necessarily be 
so pointed and understood; if not, it may probably be so. 

Ibid. xarsaywa-iv] Thomas Magister, in the word xarayrjvai, maintains 
that here is no place for the augment, and reads xaTsdyaxriv (as rsrvQaxrw) 
from xariaya. — But we have avscp^r]vai, Luc. iii. 21, the e remaining in 
the Aorist beyond the Indicative. Bengelius, Gnom. 

34. e^xdsi* ai[x,a xa) uSoj^.] This is mentioned to shew how exactly the 
types were fulfilled in our Saviour. For the blood was mingled with water 
in the Jewish sprinkling. See Lev. xiv. 51. Heb. ix. 19. Dr. Owen. 

35- xai cihrfiivr) auroG e<fliv r] ^.apTuoia' xaxsivog olhsv &c] When aurbg 
and Ixsivog are used in the same sentence, they generally mean different 
persons, as l John ii. 6*. The place should be pointed thus: xa) b scopaxwg 
p.=fJLapTVQ?)xe (xa) ahrfiivri aurao itfliv r] papTvpla' xaxsivog olftsv on akrfii] 
%iysi) i'va upslg zTKrlsua-rils. And he who saw it, hath testified it (and his 
testimony is true, and he (Christ) knoweth that he saith true) that ye 
may believe. Markland. 

380. 



326 CONJECTURES ON THE NEW TESTAMENT. 

38. wv jw.aSijTigs — xsxgvppivog &c] Joseph was heretofore, like Nico- 
demus, a timid disciple of Christ, and dared not to confess him openly. 
But confirmed, as it should seem, by the miracles displayed at his cruci- 
fixion, he now took courage (roX^o-ag, Mark xv. 43), and in the face of 
the high priests &c. professed his regard for him. And so did Nicodemus. 
Herein then did that prediction of Christ, John xii. 32. (when I am lifted 
up, I will draw all men unto me) begin to operate. Dr. Owen. 

39. <$>£p(ov {j.iyy.a, (rpopvys xa) oiXoyg wcrsi "hirpag sxarov. J The Jews, says 
Kidder, Dem. of the Messias, Part III. p. 65. ed. fol. object that a hun- 
dred weight of myrrh and aloes was enough for two hundred dead bodies, 
and that it could not be carried with less strength than a mule, and 
therefore not by Nicodemus. We refer the reader to the Bishop's answer, 
which he will not think quite satisfactory. Others therefore have thought 
it should be translated an hundred pounds worth of myrrh and aloes, 
which in Roman money would amount to near 300Z. or our pound ster- 
ling. But though it was prophesied of Christ that he should make his 
grave with the rich, yet it is not probable that Nicodemus laid out so 
much money on this mixture, or that he had any occasion to do so. 
F. "hlrpag EKAST12N, a mixture of myrrh and aloes, about a pound 
each. Anonym, in Wetstein's Prolegomena, 4to, p. 171, but omitted in 
his Folio edit. — sxacflog is not each, applied to two things, but to more, 
except in Alexandrian Greek. Read therefore sxarspwv, where the s% being 
abbreviated, it became sxarov. Alrpag in the Genitive. A mixture of 
myrrh and aloes, of about a pound each. Markland, Iphig. in Tauris, 
ver. 610. *&sg>a)V jx/y/xa <ry.6pV7)g xa) aXotig, ver. 39? confirms sxarigwv: it 
must have been Siycov, if St. John had written sxarov. Markland. — If 

fifty pounds of each be thought too much, must not one pound of each be 
thought too little? Could the trifling act of bringing two pounds of 
spices be deemed either a fit token of Nicodemus's regard, or a fit object 
of the Evangelist's notice? That great quantities of spices were expended 
by the Jews at funerals is evident from what we read 2 Chron. xvi. 14. In 
the Talmud, Massecheth Semachoth VIII. it is said, that no less than 
eighty pounds of spices were used at the funeral of Rabbi Gamaliel the 
elder. And at the funeral of Herod, Josephus (Antiq. xvii. 8. 3) informs 
us, that the procession was followed by five hundred of his domestics, 
carrying spices, afo>paTo$o'goj; that is, in the language of St. John, apai- 
pura (pipovreg. Dr. Owen. 40. 



ST. JOHN, CHAPTER XIX. 327 

40. ccofjia too 'I^frou,] The Alexandrian MS. reads here <ra>jaa too 0eou. 
A reading which however unphilosophical it may appear, yet plainly 
proves how firmly the Greek Church believed at that time the divinity of 
Christ. Dr. Owen. 

41. sv to) T07T«)] near the place. See iElian, Var. Hist. xii. 57, and 
Perizonius's notes there, and on ii. 25. So Nonnus too, araga X*"?*? 
Xpuflov 07rr\ &c. MarklanD. 

Ibid. " New sepulchre." 

Upb§ £pyp.a. TV[x.£o%co(f]ou 

"Ep^ojota* Ta.<pou TsoTauvlou. Antig. Sophoc. ver. 848. Weston. 

42. or* efybg — fAj^ju^Tov] The sentence would run better if these words 
were included in a parenthesis, rather than in commas. Dr. Owen. 

CHAPTER XX. 

1. Tfj 8s pa &c] One might think, from this account of St. John, 
that Mary Magdalene was at the sepulchre three different times that 
morning. The first time of her going was by herself (I speak as one 
might judge from St. John only), while it was yet dark, suppose about 
two o'clock in the morning. At her arrival, she perceived that the great 
stone was removed from the mouth of the cave, and that the body of 
Jesus was gone. This was her first journey. Upon finding this, she 
runs back into the city, to acquaint Peter and John, who go to the se- 
pulchre, and find things to be as she has told them. She followed them ; 
and, after their return back, staid there. This was her second journey; 
and in this, Jesus appeared to her ; and, among other things he said to 
her, ordered her to go and tell the Disciples that she had seen him; which 
she did. All this is related by St. John only, except a few circumstances 
of it, which are mentioned by St. Mark too, chap. xvi. 9, 10. Her third 
journey thither was later in the morning, when several other women were 
there, who, as well as she, saw the Angels at the sepulchre, and received 
a message from them to the Disciples ; and, in their return to Jerusalem, 
were met by Jesus himself, and ordered by him to deliver another mes- 
sage to the Disciples different from that he had before sent by Mary 
Magdalene. This they delivered to the Disciples, and with the same ef- 
fect; for none of them were believed. This was Mary's third journey, 

which, 



32€ CONJECTURES ON THE NEW TESTAMENT. 

Which, with a great variety of different circumstances, is described by the 
other three Evangelists. Neither Mary nor any of the Disciples knew any- 
thing of the guard of soldiers, when she set oxxt first: and when she 
came to the sepulchre, things had been so disposed by Providence, that 
the guard gave her no interruption; the appearance of the Angels, at 
Jesus's resurrection, having, before she came thither, frightened them so, 
that they were become like dead men, Matt, xxviii. 4. Nor is it probable 
that Mary knew any thing of the women's carrying the spices to embalm 
Jesus ; for she would have prevented it, as knowing that he was already 
risen: and therefore it seems that she did not set out with them. See on 
Mark xvi. 1. Markland. — Mark xvi. 2. says, cometh when the sun was 
risen. But sp^o'xat signifies both to go and to come; and if we translate 
it so here, the narration will run, that it was dark when she went, but 
the suri was risen when she came to the sepulchre. Dr. Parry. 

Ibid, rov "hi&ov yip[A£vov EK toZ fj.vrj{jL=iouJ] In the next verse Mary says, 
ypav rov Kvpiov EK tou [Kvqp.£ low they have taken away the Lord out of 
the sepulchre; that is, from the inside of the sepulchre. But here the 
very same expression is used of the stone which was taken away from the 
outside of the sepulchre. And yet Mark seems to write in the same 
manner, ch. xvi. 3- fig a7roxu7.(asi 7)puj/ tov Xi'Oov EK Tijg ^6pa.g rou jai^/xe/ou ; 
where a few MSS. have airo instead of sk; as likewise has Matt, xxviii. 2. 
a.7T£7tu'hi(rs tov TuSov AIIO r^g Srvpag. The Prepositions sx and a.7ro, I know, 
may be used promiscuously in many cases: if they may be so in this, it is 
worth observation. Markland. — St. John made no mention of the stone 
before : and seems now to refer to the other Gospels. Dr. Owen. 

2. ouk oifta^sv nroD edrjxav] F. oloa [j.h, as the Syriac, Pefsic, Arabic, 
and iEthiopic. P. Lyserus, de noviter adorn. Gr. T. edit. p. 12. — But 
see chap. xx. 24, and igVa^rjcra^HV, 2 Thess. iii. 7. 

8. Distinctions may be put after ^a.^r j rr l g, and after Tx^wrcg, so as to 
make it s'kttjaGsv sig to p/r;jaejov, as ver. 6; or they may be omitted, so as 
to let it be 6 IxOcov s\g to jxvTjjtxsToi/, as ver. 4. Markland. 

Ibid, xod sifts, xou Itt'ktIsuo-svJ] And he saw, and believed. Believed 
what ? That Jesus was risen ? No. For that the next verse shews he did 
not believe. He believed then on ypav tov xupiov sx too y.vrj^slou, ver. 2, 
that the Lord was taken out of the sepulchre: which words, being men- 
tally introduced here, give the following verse its proper force. DnOwEN. 

Ibid. 



ST. JOHN, CHARTER XX. 329 

Ibid. St. John's belief, according to the common reading, is inconsistent 
with Mark xvi. 11 ; nay, it is inconsistent with the following verse, which, 
as West observes, p. 90, contains a sort of excuse for not believing that 
Jesus was risen. I have no doubt but that the reading in Beza's MS. is 
the true one, though Harwood in his useful Greek Testament does not 
adopt it: aou sifts, tea) OTK hritfteotre. Some injudicious Critick early ex- 
punged the negative particle, thinking that it conveyed a reflection on the 
Apostle; whereas it is an eminent proof of his humility and veracity, and, 
I may add, of his delicacy; for he makes direct mention of his own un- 
belief only. Abp. Newcome. 

And he saw, and believed not.'] Believed not. So MS. D. in the Greek, 
but not in the Latin translation of it. The following verse assigns a reason 
for the unbelief of St. John and St. Peter. Abp. Newcome's Attempt to- 
wards revising our English Translation of the Greek Scriptures, or the 
New Covenant of Jesus Christ, Dublin, 1796, 2 vols. 

9. qti SsT a-jrlv &c] Rather, on shi aurov &c. For the Vulgar Latin 
has oportebat ; and most of the antient Versions have something similar 
to it. Bp. Pearce. 

l6\ 'Pa££ouv», Tviysreu, Ai$a<rxa.\e] What follows Ta6£W) should be 
in a parenthesis, being the words, not of Mary, but of the Evangelist. 

17. Mvj [xou ottW] F. Mvj. ju.ou aVIou* A x o : I am not the gardener, as 
you suppose: louch me. Paulus Bauldrius, in Neocori Biblioth. Nov. 
Libr. 1607. p. 403. — Do not take hold of me. So tf-tydlo t% <ropov, he took 
hold of the bier, in Luke vii. 14. So the Latins use tangere for tenere, or 
apprehendere. Macrobius, Saturnal. hi. 2. quod esset necessarium a 
sacrificantibus eas (aras) teneri: which is called by others tangi. See 
Justin xxiv. 2. and the notes there. The sense seems to be very obvious^ 
and very certain: "Do not at present stand wasting the time in embracing 
my feet, and in other marks of your joy and affection towards me: you 
may have an opportunity of shewing these afterwards; for I shall con- 
tinue with you upon earth for some time: but go immediately to my 
brethren with this comforting message, that in a little time I shall ascend 
to heaven to God my Father; who is now your Father, and your God." 

Marklamd. 

Ibid. ou7ra) yap ai>a(?c'£7]x<x] Translate, not as our Version, / am not 
yet ascended; but, I do not yet ascend, in the present tense. So Homer, 

v u Iliad 



330 CONJECTURES ON THE NEW TESTAMENT. 

Iliad I. ver. 37- og XpyVvjv a^i^i^xag ; qui Chrysan tueris. Vide Clarke 
in locum. 'AvaGalvw, in the sense of the future; I am, in a little while, 
to ascend, &c. Dr. Owen. 

Ibid, vrpog Tovg aSsA<pou£ /wo,] For, after the resurrection of Christ, 
God was become our Father, and our God, having been reconciled to us 
by the death of Jesus. Kat before srarega, and before @sov upwv, signifies 
therefore. See Luke xii. 29. and the passage cited by Pearson on the 
Creed, p. 30. Markland. 

l8."Ep^srai Map/a — carafykKkourroL roig [x,a,Qr)T0ug~] F. dbraiysAouVa. J5r. 
Man gey. — So Castelio, venit nunciatum discipulis. And Isocr. Pane- 
gyric, vol. I. p. 462. ed. 1749- ^olvtwv twv aKKwv a.p.€hrr\<ro.v\$g, yxov t^\mv 
oL^ovoiivrsg, postponing all other considerations, they came to help us. — 
But 7}X9ov xarafyiXKcov is used 1 Cor. ii. I. xcup-Kov ^twv, Luke xiii. 6. 
Vide Markland in Euripidis Supplic. p. 154. 

19. Oy'cTjs oZv tyiag rjj ypspa sxelvji] Grotius and others suppose this 
appearance to have been late at night ; and then, say they, John calls it 
the Jirst day of the week, speaking after the Roman manner; for, ac- 
cording to the Jewish accounts, it would be called the second day of the 
week. But others say this appearance was before six in the evening. 
Lampe, in loc. torn. iii. p. 6*85. Lardner's Remarks on Ward's Diss. iii. 
p. 36. Bowyer. 

Ibid. Ovg-tj g o5v o^lag rjj yy.ipa sxsivjj rf} pufii twv o~a.SSa.Twv, xcci twv Qvpwv 
xsx"hBKr\jAvwV, okw r;<ra.v 0! px9i<jra» <ruvr)y{j.evoi, S»a tov $6£ov twv 'loubalwv, 
^aOsv 6 T7]<j-ous] So some copies point the sentence, connecting twv &u- 
pwv xsx"KBKr^.£V(i)v, not with 6-vvrjyy.ivoi, but with 81a tov cf>o£oi/ twv 'loubaiwv' 
and the doors having been shut for fear of the Jews. But the circum- 
stance of the doors being shut is only mentioned to denote the time of our 
Lord's coming to the Disciples, not the manner of his entering into the 
room; he came when it was orjo-qg o^lag, where they were assembled 
for fear of the Jews. Horace, lib. hi. od. vii. 21, Prima node domum 
claade. Josh. ii. 5? °>£ %* y sruToj IxAe/slo Iv tw o-xotsi. There is no 
occasion then to suppose any miracle in the case, that the doors opened 
to him of their own accord, much less that he went through them 
untouched. Some one from within opened the door, and lie, standing 
in the midst of them, offered his solid body to their touch. D. Heinsius. 

Markland. 

28. 



ST. JOHN, CHAPTER XX. 331 

28. 'O Kuoiog jx&y, &c] This is one of those texts which speak the 
clearest language with regard to our Lord's divinity. For can it be sup- 
posed, that he would have permitted such an address to have passed un- 
reproved, had it not been strictly his due? Bp. Barrington. 

2Q. rareTnVJsuxas.] A note of interrogation may be placed after srs7r/- 
tflvmasi and I now see that some MSS. have it. Markland. — So Bishop 
Pearce, Com. in loc. And nrufleosis is in like manner put interrogatively, 

ch. i. 51. J-N. 

31.6 Xpuflog vug tow ©sou,] A stop, I think, should be placed after 
~Xpi<flog, that what follows may appear to be put in apposition ; that is, 
itiog too Qsou and b X.puflog to mean the same person. TayVa 8s yiypaifloii 
may be translated, But these tilings have been committed to writing, 
that &c. Markland. 

CHAPTER XXI. 

8. to Wxlvov tcov I^Qy'cov.] It seems to be taken from some common way 
of speaking. So a^a^a-g gtitou, in Xenoph. Cyropced. lib. ii. to otXoTov twv 
Tupl%cov, Diog. Laertius Antisth. c. 9. vas pelamidum, Juvenal vii. 119. 
We say an hamper of wine, and have many other such expressions. In 
ver. 11, it is expressed fully, to lixhov — pecflov r^QtW. Markland. 

11. xa\ efaxuos] Y.'efa.xucrav, they (the other Disciples) drew the net, 
&c. as in ver. 8. Bp. Pearce. 

Ibid. kxoLTov 7xevT7}xoyTa.T%ia)v.~] The number of fishes caught, viz. 153> 
was the number of the thousands of proselytes in the days of Solomon. 
See 2 Chron. ii. 17. This I only remark: the reader may draw what con- 
clusion he pleases. Dr. Owen. 

Ibid. " Hundred fifty and three." Some commentator, I believe Jerom, 
says, that Oppian knew no more than one hundred and fifty, as if the 
fishes in Peter's net had been all of different kinds, like those in Athenaeus, 
lib. vii. c. 20. not. p. 466. *Oga> 

"ATTOLvla, ^aZ[K a.7ri(flov, Ijflvcov yivv\. Weston. 

15. ayairag ju.s ctXeTov toutcov;] Dost thou love me more than thou 
lovest these things? pointing, belike, to his nets, boat, and other in- 
struments of his art and gain, which were just by. Peter answers, Yea, 
Lord, thou hnowest that I love thee more than these things : otherwise it 

uu2 will 



&32 CONJECTURES ON THE NEW TESTAMENT. 

will not be a full answer, but will leave room for a reserve. Jesus means, 
wouldst thou rather be employed in my business than in thy oivn? 
catching of men, rather than catching of fishes? The difference between 
fiocrxsiv and z^oi^aivsiv, generally neglected, ought greatly to be attended 
to. The young ones of the flock (apvla.) are to be fed by a good shepherd : 
the grown ones (zsrpoScQci) to be governed and fed. This is the meaning of 
these words. Our Saviour's asking the same question three times corre- 
sponds to Peter's threefold denial of him: and the three commands given 
to Peter, as a shepherd of Christ's flock, are each different (which I men- 
tion because of the versions), and each exactly proper. Markland. 

Ibid. to-AsTov rovTO)vy\ I suspect that these words are an interpolation. 

Dr. Owen. 

Ibid. Nou, Ku'pjr] Those Edd. which place a colon at KJpjs, make 
Peter say he loved Christ, more than these other Disciples did; which he 
does not presume to say: Only, Yea, thou knowest that I love thee. 
Beza. — Whitby makes tovtwv refer to the vessels and nets with which he 
was then occupied. But Dr. Jortin says, this sense is too cold and flat ; 
and Peter might love Jesus more than these things, and yet not love him 
much. Sermons, vol. i. p. 382. J. N. 

16. zsaXiv (>£VTepoir~\ Either of these two words seems sufficient. But 
leave out waTut/, as Cambr. MS. rather than Ssu'rsgov, because of the word 
rgrrov, ver. 17. Dr. Owen. 

18. l^wvvusg (tbolutov, xa) 7z>egie7raTsig &c] When our Saviour spake 
this, probably Peter had pulled off his wet cloaths, and was girding on 
his dry garments; which action would give a proper occasion (according 
to Jesus's manner) for this prediction, which otherwise will seem to come 
in somewhat abruptly. Markland. 

Ibid, s^cowues <rea.rov, &c] Our Lord's frequent mode of deriving moral 
instruction from present objects, and applying himself to the immediate 
actions in which the persons to whom he spake were employed, convinces 
me that this address to Peter was made while he was girding on his dry 
cloaths, so necessary after being engaged in his occupation of fishing. 

Bp. Barrington. 

Ibid. ojVsj ottou oi Se-heig'] Plautus Mostell. V. ii. 12. 

Non enim ibis: ego ferare faxo, id meruisti, in crucem. 

Markland. 

19. 



ST. JOHN, CHARTER XXI. 333 

19. touto Ss sTtts, — 0eoV.] All this should be included in a parenthesis. 

Dr. Owen. 

21. oZrog 3s n';1 scil. Txoirpsi; but what will become of iliis man? It 
is observable, that this prediction of death to Peter (which he was certain 
of, for he had just declared that Jesus hiew all things) did not now move 
him in the least, nor hinder him from enquiring what was to become of 
his friend John. The death and resurrection of our Saviour had improved 
him sreatlv; for before, when Jesus had told him and the rest of them of 
some hardships they were to undergo after his departure from them, they 
could think of nothing else, and were overwhelmed with sorrow and con- 
cern, ch. xvi. 6. Markland. 

23. a7ToBvr)<rx=i' xa) obx elirsu aurcp b 'Irjtrovg] It is possible the word si 
may have been lost before xa), sunk in the last syllable of u7roQvri<rx£i' be- 
cause s\ xa), although, is a frequent expression. Luke xi. 8. Heb. vi. 9. 
2 Cor. iv. 16. vii. 8, thrice. Lucian Dissert, cum Hesiod. p. 48 7. But as 
xa) often signifies et tamen, perhaps there is no need of any alteration. 

Markland. 

24. Ourog e<fliv &c] This clause is thought, by Joannes Mopsuensis, 
to be from another hand ; and the whole chapter, by Grotius, Hammond, 
and Le Clerc. See note on ver. 25. But it is defended by Wetstein. 

Ibid, xa) ypa-tyag raura'~\ With these words, I conceive, St. John con- 
cluded his Gospel. The remainder I look upon as an addition made, per- 
haps very early, by another hand. Dr. Owen. 

Ibid. oV&a/xsiT] Chrysostom and Theophylact seem to have read oTSa. 
But perhaps we should read othev. Beza. — Read oT&a ftsv, as above, xx. 
2. P. Lyserus. 

25. ^wpija-at] Perhaps -^wp-qcreiv or yjoprpai dv: because it seems impro- 
bable, that the Greeks would leave it dubious, whether they spake of the 
past time or future. Markland, on Lysias xxxviii. p. 594. and 596'. and 
on Maximus Tyrius, xviii. 686. — Origen's signification of yjapiiv, to admit 
of or receive favourably, is likely the true one, though it leaves the text 
still obscure ; and if any one can make this passage intelligible, he ought 
to be listened to with great attention. I have seen a conjecture a, ti lav 
ypaqrjTai xatf iu; which what if they be written singly? to what pur- 
pose? But this leaves auTou unexplained. If one might be allowed to 
guess at the Evangelist's meaning, perhaps it might have been something 

like 



334 CONJECTURES ON THE NEW TESTAMENT. 

like this: There are many other miracles which. Jesus performed: but to 
what purpose would it be to relate them singly? the world has given no 
favourable reception to the boohs which are already written on this sub- 
ject. To say, that even the world itself could not contain the boohs that 
should be written, if it be agreeable to common sense, I am sure it is not 
to the language of this place. Read, therefore, The world could not receive, 
or comprehend, the books that should be written'. Xaopico so signifies, 
Matt. xix. 11, ou tstolvtss )(a)pou<ri tov 'koyov toutov, All men cannot receive 
this saying. And ch. viii. 37, of this Gospel, it bears a neutral signification 
to the same sense, Tvoyog 6 e^og ou %a>pei h fyjuV, My word hath no place 
in you. The world, I suppose, means the unre generate, carnal or na- 
tural man, as it often denotes in this Gospel, ch. i. 10. xvii. 25. 1 Cor. 
11. 12. E. Langford's Second Letter to the Author of Critical Notes 
on some Passages of Scripture, p. 40. A.D. 1748. Markland. — This 
whole chapter Grotius and Le Clerc think was added by John Bishop of 
Ephesus, with the consent of the Church. Bowyer. 

I believe that St. John is by much the least understood of any of the 
Evangelists. Markland. 



THE 



[ 335 ] 
THE 

ACTS OF THE APOSTLES. 

CHAPTER I. 

l.llEPI zravroDV — wv &c] of all that Jesus began both to do and 
teach; that is, of all his miracles, and doctrine. But in St. Luke's Gospel 
there is not the tenth part of either. So that it seems to be understood as 
if it had been written, rxspi (zs-poiyixarcov) wv tsolvtwv IttoIt]o-s xcd IS/Sa^s 
&c. concerning things all which Jesus did and taught ; i. e. Jesus him- 
self, exclusively of his Apostles. But in the present treatise he intimates 
that he shall speak of what was done and taught by some Apostles of 
Jesus after his Ascension : for Luke's Gospel reaches so far. The Ante- 
cedent being in the Genitive Case, causeth the Relative to be put in the 
same Case; and the Relative draws the following Adjective after it; in- 
stead of orsgt Txpa.y\).a.Twv a. zjolvIol, sKo'iycrs &c. There is exactly the same 
construction Luke iii. 1Q. rszpi ztclvtwv wv sKo'iycre rsovr^pwv 6 'Hpco^Tj^; and 
xix. 37. Acts x. 39. xxii. 10. It may perhaps be explained from some 
common manner of speaking, in which all may be used instead of several; 
as in that of Luke concerning Herod. Markland. 

2. evT£»7\.ajx=vo£ roig u.7ro<flo7\oig 81a IJvsufj.ot.Tog ay/ou] Place the comma at 
roig oTroo^ohoig, then connect St.a Uvsufxarog ay lav oog e^sAs^alo, whom he 
had elected by the Holy Spirit. The late Lord Barrington, Essay II. 
p. 32. Dr. Owen. 

3. St' vjftspa/v rsfl-o-apaxovla oYlavojaei/os] Mr. Whiston, to favour his no- 
tion of Christ's twice ascending to heaven, by a comma separates rscro-a- 
qoMovla, from oiflcLvofXEVog" not, being seen of them for forty days; but, he 
shewed himself by many proofs for forty days. Boyle's Lectures. 

4. <ruva7\i^oy.svog zraprjfysiT^sv auroTj] As the use of cruva.7±ig6[j.evog in an 
active sense is unusual, having gathered them together, and as it is, 
without any case, Hemsterhusius would read o-ovaT^i^o^Bvoig, he commanded 
them, being assembled together, not to depart, &c. Hesychius,, o-vvaChi- 
§ofAsvog, <ruvu\io-()e)g, &c. Hemsterhusius, Wetstein. 

4. rrp 



33$ CONJECTURES ON THE NEW TESTAMENT. 

4. tyiv e7rafys7^Kx.v — rjv rjxovcrali jxou. "Or* 'Icooivvrig'J Here or* is to be 
taken not causal, but declarative, and connected with what precedes, the 
promise of the Father which ye have heard from me, that [not for] - — 
ye shall he baptized ivith the Holy Ghost. Castelio. — Beza objects, that 
the Disciples never had this promise from Christ, but from John, Matt, 
iii. 11. But Christ himself promiseth thus, Luke xxiv. 49. — The words, 
John baptized with water, have nothing to do with the promise or argu- 
ment, but are thrown in to express the difference between John's ivater^ 
baptism and the baptism of the Holy Ghost. See Markland on Wisdom, 
vi. 3. 

Ibid. r\v 7)>iou(rule /xou] For eras' s[j.ov, as 2 Tim. i. 13. ii. 2. But the 
same elliptical construction occurs in the best authors. Thus JElian, 
touto, rsontapiov cou, r^xoucra T'(\g prjTgog. Hist. Amm. lib. ix. cap. 14. Ua.a~ 
eXOcov sittov rxpog vfx,ag a p>i> rjxoutrale. Demosth. de Corona. 'Axoutrag scots 
(too. Xenoph. Cyrop. lib. i. p. 52 & 53- ed; Hutch. 8vo. Dr. Owen. 

10. xa\ cog arsvlgofleg r^crav s\g rov ovpavav, zrogsuoyJvou aurovij With the 
comma after 750-av, as they were looking up to him ascending into heaven* 

P. Junius ap. Wetstein. 

Ibid. xai cog arsvl^ovleg — xa) i&ou] The latter xa) seems redundant. 

Bp. Barrington. 

12. %-/ov for thrkyw)'. and so used because thro occurred before. Dr.OwEN* 

13. It should seem, from the latter part of the verse, that the Apostles 
were here originally distinguished by pairs; and if so, the xa) before 'Ico- 
oLVVtig should be expunged. Dr. Owen. 

14. rf zrpatravxjj xai tjj Ssr'o-si] The latter seems redundant, whence 
the Vulgate and some MSS. leave it out. — F. zjpotro^ xa\ Derjtrei, with 
attention and prayer. Dr. Mangey. 

15. (rp re o%hog — zlxotriv)] Better Ds, as ii. 44, vraVTsg Ds ol nrnflsuovlsg 
vjtrav S7r) to auVo. Beza published Ss, without anymention of re. Markland. 

Ibid, cog sxetTfiv efoocrjv] about an hundred and twenty. It seems strange 
that the number of Disciples should be no greater, considering the country 
from which they chiefly came, viz. Galilee; which in Josephus's time 
(very soon after our Saviour) was so populous, that he tells us there was 
not a jco'pj or borough which had not fifteen thousand inhabitants, at the 
least. But Jesus had foretold that it would be so; this being the little 
leaven which was to leaven the whole lump, Matt. xiii. 33. Markland. 

15. "Names;" that is, men, as in Rev. iii. 4. and in iEschylus, and 
Livy, " Nomen Cceninum (sc. Cseninenses) in agrum Romanum impetum 
fecit." Weston. 

17. on 



ACTS, CHAPTER I-. , 337 

17. oTi xarrip3tJ.rjH.ivog &c] It is difficult to understand this, unless oti 
be translated because, with a comma only after Tr;o-ot>v: by which it will 
be signified, that the Holy Spirit thought fit to foretell thus mue'a of 
Judas, because he was one of the Twelve Apostles. The connexion may 
perhaps appear more, clearly thus: r)v zrrpoiJT= to Uvsv[xa to dytov 8sa crlo- 
txdlog Aa€»3, rszfi 'Iouoa, (tou ysvo^xivou ciOijyou Toig <ruX?\.a£oucrj tov 'Irjo-ouv) 
oti (because) y.aTriuih^.r^zvog r t v rruv ?\\xiv, &.c. which distinction is made 
only for the sake of perspicuity. The prophecies are in the twentieth verse. 

Markdand. 
lS. xa) vrpr^g ysvopsvog'] F. crg^d^ or zrpr^aig, being swelled, from 
rxprfico, as in LXX, Num. v. 27. Theophylact, Oecumenius, J. Ernesti 
Opusc. Phil. p. 231. 

Ibid. ekoLxrpi] Laur. Sifanius on Theophylact in this place tells us, in 
a marginal note, that a very antient copy reads ehaxifc from 7,axl?w. 

J. A. Ernesti Obs. Phil. p. 231. 

18. 19.] These two verses should be included in a parenthesis ; if not 
entirely left out. They cannot be the words of St. Peter ; and I doubt 
whether they are really the words of St. Luke. Dr. Owen. 

19. kou yvca<fibv sysvslo — yjapiov aifj.arog'] This verse should be in a pa- 
renthesis, that yap, ver. 20, may connect with ver. 16*. 

Ibid. 'A«£?i5a/xa] With an aspirate, from the Syriac bpn, ager, and 
W21, sanguis. Drusius. 

Ibid. " Field of blood." The field in which the famous battle was 
fought between Hannibal and the Romans is called, to this day, "Pezzo 
di sangue." Swinburne's Travels in the Two Sicilies. Weston. 

22. ao^a\xivog awo tov @a7fll<r[xalos 'Icoavvoo sa)g~] Beginning from the 
baptism of John to the days, &c. is scarce sense. Inclose therefore in a 
parenthesis (ap^d[xsvog — 'Icoavvov). English Version from Mill's Greek 
Copy, 1761. 

25. e£ r]g •araoiSrj 'lodoag rxopzv^vai &c] Ineiude in a parenthesis (!£ r\g 
rsaqi&r) 'louoag) not from which Judas fell that he might go to his own 
place; but, to take the lot of this ministry — that he may go to his proper 
station, from whence Judas &c. Ellipsis of xai before zjopsuQrjvai, as 
cap. ii. 30. Oecumenius, Hammond, Homberg. he Cene, &c. D'Or- 
ville, Anim. in Chariton, lib. iii. cap. 10. p. 352. — But Ignatius, ep. ad 
Magnes. §-5, slg tov 'fiiov tottov yjopHv [x&T&st. Barnab. § 19, obsveiv e\g 
tov ajpio-^xivov tottov. Alex. MSS. tov oixaiov tottov, approved of by Gro- 
tius. See Pricceus t Whitby; and Bp. Bull's Sermons, vol. I. p. 41, &c. 

BOWYER. 

xx 25. 



333 CONJECTURES ON THE NEW TESTAMENT. 

25. "His own place." This means the place which he had purchased, 
and which probably he had intended for his burial. Thus it is said in a 
Greek inscription of one Rufinus. KAI XilPHS IAIH2 EnEBH STN 
nAISI AE KEITAI. See Hagenbach, Epist. Epigr. apud ad Blauer, 
quarto, p. 36. Weston. 

26. "And the lot fell." Ka* xTtfpog b vop.og. Eustath. Ismen. "Sors 
super te cecidit, & sors tua est." Prov. Arab. Centur. ii. p. 85. Weston, 



CHAPTER II. 

1. lu T<a <ro|X7r7o']|5ou<J'9ai r»)v ^ipav ryg HIsvTiqxotflys] Read rag r^kpag, as 
the Vulgate and Syriac read, with the Ethiopic; and all the Fathers, as 
Scaliger says, Can. Isagog. p. 21/: approved likewise by Drusius, Gro- 
tius, and others ; and as the word (ru^wT^pduo-^ai seems to persuade, which 
is more properly said of several days, than of one. 

Ibid. Ixt to auro.'] In one place. Probably in the Temple: for it was 
the hour of prayer, ver. 15. And, as the Jews and Proselytes were then 
all assembled, this miraculous event became of course more known, and 
more generally celebrated. Dr. Owen. 

Ibid. o/xoQu/xa&ov] Vulgate pariter, which read bpafiov, and which 
seems to be the true reading. Erasmus. 

2. tov o7*ov] the room. Josephus calls the chambers in the outer-court 
of the Temple otxor. Antiq. vii. 14, 15 3 ,&c. Bp. Pearce. 

Ibid. "Rushing mighty wind." The noise which the fame of Carneades 
made at Rome was like a wind which filled the whole city. *Q.g zarvsv^a 
rrjV oroTuv ifoife hkittops. Plut. v. ii. 4to, p. 357. 

3. 8iafAsp<£o'ju.£vai] distributed, divided, (not cloven, which rather would 
have been Sjao-^j^oju-svca), probably one to each person. So hapsplfav is 
used in this chapter, ver. 45- Markland. 

Ibid. IxaGto-e ts] exaburav re, referring to the tongues, as the Syriac, 
Arabic, Coptic. Cyril. P. Junius. — Or MIA exuQl<re, one sat on each. 

Markland. 

Ibid. "Cloven tongues." Tongues express the pyramidal shape of fire. 
Isaiah says, the tongue of fire devours the chaff, ch. v. ver. 24- Weston. 

5 — 22. The sense is this: It happened that there were at that time at 
Jerusalem Jews, from almost all the parts of the known world, on account 
of the feast of Pentecost. These men were greatly surprised and astonished 
when they heard the Apostles speaking in the languages of their several 

countries, 



ACTS, CHAPTER II. 339 

countries. But others (viz. the natives of Judea and Jerusalem), not 
understanding the languages which were spoken, said that they were poor 
inconsiderable fellows, who had got drunk that morning, and spake, like 
drunken men, what came uppermost. But Peter, at the head of the other 
Apostles, applied himself in a speech to both the parties, and proved to 
the natives first, that they were mistaken in thinking them drunk: and 
then he told them both, that that was the thing which had been foretold 
by the prophet Joel, &c. Markland. 

8. IxoLtflog ryj )oia &c] The word "KcO^ouurwv seems to be necessary here, 
as well as in ver. 6 and 11, in both which it is found. Bp. Pearce. 

Q. 'lovoulav ts xai Ka7r~a(iox[av] It was no wonder for the inhabitants 
of Judaea to hear the Apostles speak in their o\\ n tongue. Read perhaps 
'IvSt'av, as the series of the enumeration seems to require. Schmidius. — - 
Or, 'l%ov[Ar/Jav. Barth. Advers. lib. v. cap. 2. — Or, KtXtxlav, as Acts vi. $. 
ctTTo KiJaxiag xai A(tIol$. Mang. Philo, vol. II. p. 587. — Or, 'Apfieuiav, as 
Aug. adv. Faust. Manich. lib. v. — Or, omit it, as it is omitted in the MSS. 
of Theophylact. — Or, with less change, and without interrupting the 
geographical order, Auolav. , Bryant, Observations on various Parts of 
Antient History, p. 3 10. 

Ibid. 'IouSa/av r= xai K.aTnraZoxiav~\ sell. 0! xaTOixouvlsg. But, if it be 
well considered, it may be suspected, from ver. 5 and 8, that the author 
did not write louoaiav in this place. For when he had said, ver. 5, that 
there were dwelling at Jerusalem Jews — out of every nation under 
heaven (viz. foreigners) , it cannot well be imagined that he should men- 
tion Jews dwelling in Judea, of which Jerusalem Avas the capital. Some 
read 'IvS/av. I want an instance of the word ; that country being usually 
called 73 'Iv^ixrj, or 75 'IvScov ~X.wpa. There is almost the same objection to 
'Iho^alav as to 'IouSat'av. I should prefer AuSi'ai/, if there be any need of 
change. There is an instance of 'IvS/a in Plutarch, Alexandro, p. 696*. 
I find it in Theophylact too : but perhaps his authority is of little conse- 
quence. Markland. 

Ibid. "And in Judea." Pearce makes 'loutialav an adjective, to join 
with Me<ro7roTafuai/ ; still, however, re which follows 'Iou&a/av is in his way : 
but why not adopt 'Appevlav from Mill's MSS. which will make all the 
countries mentioned go together? Weston. 

10. Those from Rome who were then at Jerusalem seem to be divided 
into two sorts, Jews by birth and Proselytes. It is hereby signified, that 
the Apostles spoke to them in Latin. Markland. 

X X 2 11, 



340 CONJECTURES ON THE NEW TESTAMENT. 

11. KpyTsg xou"A§a&.s] These should have been joined to the foregoing 
verse, which ends the enumeration. — The Cretans here are probably the 
Philistines, who were a colony from Crete, mentioned by this latter name 
as inhabitants of the East, 2 Sam. viii. l8. Ezek. xxv. l6\ Zeph. ii. 5, 
who used a different dialect from the Jews, Nehem. xiii. 23. as is learn- 
edly proved by Gothqf. Lahemacherus, Obs. Phil. Par. II. § xiv. & seq. 
Dr. Mangey. — Drusius on Zephaniah ii. 5, thinks that Cherethim in the 
Hebrew should be Kf>r t Te)[£ in the LXX. which is now Kpyjrsg. The for- 
mer a name given to the Philistines, 1 Sam. xxx. 14. 

13. "On y'hsoxoug jac^xscrtajuivoj eler/] F. T/ on — Why are these drunk 
&c? Pricceus, as cited by Wetstein, in Prolegom. 4to, omitted in the 
Folio edition. — Read yXsuxovg, from yTvsuxog, must. For the sake of ridi- 
cule, the person or goddess Txsvxm (Gen. 6og, 00$) formed as @«AA«>, 
Av%m, Poll. viii. 9. segm. 10, and in like manner 'Asiicflm and Eos<r7a>, 
Dece Politicce; of whom, see the writers on Hesychius, Diog. Laertius, 
and Harpocration. So A\lm, a goddess among the Lacedaemonians, Xe- 
nophon. Sympos. p. m. 91. There was no ^Xsoi], or drollery, in saying 
downright, These men are drunk; which Peter says was meant by the 
reflection. I have no doubt of the correction, knowing that the antient 
copies were written without accents; so that it could be known by the 
sense only whether it was yXeuxovg or yteuxovg. The proof of the par- 
ticulars concerning y^euxog I have drawn from the Antients, Athenseus, 
Plutarch, Macrobius. These eregoi were the men of Judsea and Jeru- 
salem, to whom Peter very properly applies, because of the prophecy of 
Joel, to which the others probably were strangers. It is as if they had 
said, The gentlemen, without doubt, are under the strong inspiration of 
the goddess Tt^suxw; which was a sneer, at the same time, upon the 
meanness of their condition (the Fishermen making but a shabby ap- 
pearance), since nobody of any fashion tapped their vessels of last year's 
y^suxag so early as June, unless compelled by necessity. It is much more 
satirical than if, instead of Thsvxovg, they had said Ohovg, as they might 
have done, by making a goddess of Ohm. Our translation of yteuxoug, 
new wine (which in this very writer is viog olvag, Luke v. 37, 38) may be 
accounted among the small mistakes in the version of that piece. Markland. 
15. Ou yag, cog upsig vTro7\a.p.£avs\e, ouroi psbuo'jcnu, &c] The great ques- 
tion, whether the gift of tongues on the day of Pentecost was conferred 
upon the Apostles only, or upon all the hundred and twenty mentioned 
chap. i. 15. seems determined to the Apostles only, because the promise 
of our Saviour was made to them particularly, chap. i. 8. and Luke 

xxiv. 



ACTS, CHAPTER II. 341 

xxiv. 49. just before his ascension. It seems equally clear from the lan- 
guage of this place; for, ver. 14, Peter and the other eleven appear on this 
account before the Jews, to whom Peter in his harangue says here, these 
men (pointing to the eleven) are not drunken, as ye suppose. Now, if the 
gift were conferred upon the other hundred and eight, they likewise would 
and ought to have been there, as well as the twelve, that Peter might say 
the same thing of them too; otherwise his argument will be very defective: 
for the objection of being drunk was made to all the spectators. This 
seems decisive. See too ver. 33. 37. Many afterwards, without doubt, had 
this gift: but on the day of Pentecost, I think, it does not appear to have 
been conferred on any but the twelve Apostles. There is another way 
of solving this question. Among the hundred and twenty there were 
some women, Acts i. 14- Now I think it does not appear that the gift 
of tongues was ever conferred upon a woman; and St. Paul does not suffer 
a woman to speak in the assemblies, 1 Cor. xiv. 34, 35. 1 Tim. ii. 11, 12. 
But if this gift was bestowed upon women, they could not have been hin- 
dered from speaking in the assemblies. See 1 Cor. xiv. 39. Markland. 

Ibid. vy.sig] u^sig must signify some of you; meaning those who dwelt 
in Judaea and Jerusalem, whom he calls srsgoi, ver. 13, to distinguish 
them from the ol xaroixovvleg h 'Ispou<raA^, who were strangers, though 
Jews, and who did not, as far as appears, think the Apostles were 
drunk; but rather wondered at what they heard. Markland. 

17. xa) ■cjpo<pr i Te6(Tova-iv~\ This is probably a scholion from the margin, 
which occurs in the Aldine and Basil ed. of the LXX, but not in the 
Complutensian. Drusius, in Par. Sacra. Can. xi. & in loc. 

Ibid, oj uio) ujuutn', xa.) aX Suyaripeg u^ucvv, &c] The word vpwv is to be 
observed here : it signifies that these favours shall be conferred Jirst upon 
the Jews* afterwards the Prophet goes on, and says, KcJ ys hri robg 
hovXoug y-ou, &c. by which are signified other nations in general, who God 
says shall have the same gifts bestowed upon them: and that it was so, 
we learn from this history. Kai ye is imb, yea further. See Viger. 
Idiotism. cap. viii. § 4. p. 287. - This shews that the most inconsiderable 
things in the Scriptures are not to be neglected. 'Eth zsavuv capxa, upon, 
persons of all conditions , sons, daughters, young men, old men. Markland. 

22. uvtya. a.7ro toZ ©sou ayro^shsiypiuav e\g upag 8wa|xs<r»] Rather with a 
comma at Ssov, a man from God, approved of many ; as John vi. 46. 6 
a>v vraoa rot) 0soO, and John ix. l6\ a-Trolslsiypivav, celelrem, inclytum. 
So Joseph, xiv. 12. h K\.yuif\(a xuroixla rwu 'lovfiatcuv e<f\w a7ro§e§£iyu.iur}, em 
JEgypto Celebris est Judceorum colonia. Kypke. 

23. 



342 CONJECTURES ON THE NEW TESTAMENT. 

23. tovtov — haGovleg S«a %eip(vv olvo\lu>v zrf>o(nrr)£afleg oiveiXele] Some join 
ha %stpcov with sxhorov, some with Aa£oVrss; but rather join it with ct§o<t- 
■jrri^avrsg or av£i2.il;. Beza. — The construction is thus: tovtov, rjj ajpi<r- 
ixlvji Sxsvhf) xa) z&poyvwo-ei tSu ©sou sxZotov AaSoWsj, — d«feiXs7s, him, who, hi) 
the determinate counsel of God, was given [to you as a Saviour], ye 
have taken and crucified, says Pyle. — Rather, whom you have taken de- 
livered up to you by the determinate counsel of God. Josephus, Ant. vi. 
13- 9- "^-olGcov aurov exftoTov bwo too i>7rvoi> xa) r% twv tpuT^arlovlcov aju-eAsiac. 
Polybius, p. 12l8, 8vo. Tivag 8' aurwv ixhoTovg ~ha%oVTag — a7roxlsivai. 

Ibid. Tspoo-K7feavT<-g\ Qu. whether this word is elsewhere to be found in 
the sense of <r1auga> or £uAa> zz poo-irr fcavizgl Some may conjecture T&pocr- 
7ral£avleg or < nr^07rai^avlsg, insupcr illusum or prius illusum, either of 
which is true as to the sense. It may be doubted whether 7srpoo-7r7jyvuy.it 
of itself can signify cruci affigo, any more than terrce or rupi ajfigo. 

Markland. 

25. 'Ex 8sf »a>v jxou eo-Tiv.] In Theophylact it is, to 8e lx ^s^idiv salavat 
Toy zzaTepa. Xeyso-Qa* vuv, whence it is probable it was read "ESTH. 

Drusius, Par. Sacr. 

26, 27. «r eA7r*8j. r Or» ou eyxUTahetysig] Connect Itt s?v7n8i oti 06 eyxa- 
TOLhsi-i/eig, in hope that thou wilt not leave, or forsake, &c. So it should 
be distinguished and translated. See Rom. viii. 21, where there is the 
same mistake in the same words, IV kfcjrlh or», in hope that. Markland. 

28. Tx'hy)Q(i>o-£ig (xs eutppoa-uvyg. Heb. #ptf}. I suspect therefore it was 
originally zs"ky]^wo-ig or TxTyqpcoo-sig, sub. saTi or slo-J, and y.s was afterwards 
added ; though the Syriac and Arabic read as here. Beza. Drusius, 
Animadvers. — Aquila and Theodotion read to-X^o- ^ovt] lu§poo-uv<Jov, which 
seems to be some confirmation of this conjecture. Dr. Owen. 

30. to xaxa o-a.pxa avao-l^osiv tov Xpjo^ioi/] In the Scholia of Oecume- 
nius, and the Edd. of Erasmus 2, 3, 4, 5, it is read avacrJijo-ai, and this 
sentence is subjoined, ex xa%7rov Tijg oo-<$>vog auTou xahWan hri tou %qovoo 

O.UT0U, TO XOLTCX. 0~apxa 6LV0uf\i]0~OH TOV Xpt&loV VTpo'iZcOV £7^0&.7)Q-£V. 

Ibid, to xoTCL o~apxa. avcuflrjo-eiv tov Xgto-lov,] These words are no part 
of what God sware unto David, Psal. exxxii. 11, 12. and therefore should 
be omitted; as indeed they are omitted in three of our principal MSS. 
and several of the antient Versions. Markland, Bp. Pearce. 

33. e^s^ee T0 " T0 vuv ufxeig /Jewels] Few, I believe, will distinguish 
with me, e|e^ss* touto vuv &c. and having received from the Father the 
promised spirit, he hath poured it out: the thing which ye now see and 
hear-. Perhaps it makes no great difference in the sense ; but it is the 

more 



ACTS, CHAPTER II. 343 

more elegant way of writing. Arrian. Dissert. I. lS. oux oldsv exstvog ri 
to kyahlv Icrli too avQpcoTrov, aXAa QocvTagslou on to %)(siv xoCKa. iju.aria' touts 
o xa) <ru (pavTu^T]. Gal. ii. 10, \xpvov tcvv xs\(oyJav «W {JLV7HJ.ovzVwfji.sv o xa) 
eo-n-ovftao-a uuto tovto TJSoir}o-ai'. that is, avro tovto b l«T7rouoao"a, the very 
thing that I had endeavoured to do. It is to be met with in all writers. 

Markland. 
36\ KJptov xa) Xo»(r]o!/ ovjtov o &sog eicolrpe, toutov, tov 'I^couj/, ov &c/] 
This pointing will make it more distinct. It appears from what Peter 
here would prove, that Kvplov, ver. 20, 21, in the prophecy of Joel, and 
Kypj'to in the prophecy of David, ver. 34, are both spoken of Jesus ; and 
that the prophecy in Psalm xvi. 11. thou wilt not leave my life in the 
grave, is spoken of the resurrection of Christ, ver. 31. Therefore he in- 
fers, you may safely and logically conclude from these proofs, that God 
hath constituted him Lord and Christ, namely, this perso?i, Jesus^ 
whom ye have- crucified. Markland. 

46. xXwvTBg ts xolt olxov clpTov,~J Breaking bread, celebrating the 
Eucharist, 1 Cor. x. 16. xolt olxov, not, from house to house, but, at an 
appropriated house, viz. Coenaculum Sion. See Mede's Works, B. II. p, 
321, &c. Dr. Owen. 

47. zspoo-sTiftsi Toxjg o-a)go[AivatJs] If it means, added those which should 
be saved, Toog is inserted contrary to the use of the Greek tongue. Per- 
haps it should be Tivo\g, or, as it is in my MS. Tobg o-co^oixivoog — EN rtf 
exsikrio-la. Beza. — It is a title of those who were in a state of salvation ; 
as 01 a7roAXu'u=voi are the opposite, 1 Cor. i. 18, and 2 Cor. ii. 15. ol o-co^ 
[xsvoi in Revel, xxi. 24- Markland. 

Ibid. " Such as should be saved ;" translate, " such as were saved," or 
made whole, that is, such as believed. " Thy faith hath made thee whole> 
or saved thee." Weston. 



CHAPTER III. 

1. wpav t% Tsrpoosuyrjg tt)v svvaTrjV.~\ Add after mpoosuyfjg a comma; 
not at the ninth hour of prayer; but at the hour of prayer, being the 
ninth hour. Markland, Dr. Man gey. 

3. *Os \lwv~] Rather, with the Cambridge MS. read oWog \ha>v — and 
leave out Aa&nV at the end of the verse. Dr. Owen. 

5. sTTstysv auTolg,~] Elliptically, for lirel^v touj 6^a7\[xoug aoTolg: he 
fixed his eyes upon them, &c. Dr. Owen. 

11. 



344 CONJECTURES ON THE NEW TESTAMENT. 

11. too \aftivlog p/coXou] I suspect that these words came from the mar- 
gin, where they were placed to explain the original reading, aurou; for 
xparovvlog Ss auToo rov Uirpov &c. is the reading of eight MSS. and Jive of 
the antient Versions, and seems to be the true reading. Dr. Owen. 

12. u>s «3»'a Zuva.ix.si v\ eoo-eSeta] Vet. Lat. virtute 8§ potentia, and the 
Syriac and Arabic to the same sense. Perhaps, therefore, 75 ETS0ENEIA. 
Erasmus, Beza. — Rather, if ESOTSIA. Dr. Owen. 

Ibid. TssTroirjxoa-i rou Tsepiiraxeiv avTov.~] The construction may seem 
unusual. I believe vseTvoiv\xoo-i is to be resolved into, and is the same as if 
it had been written, isroir t rais oZ<n, that is, avrloig overt: and then TOT 
CTspj/rareTv is right. So Ps. xxvii. 13, Touflioa) too JSeTy, for e^m izricfliv rov 
\%eh. Acts xxvii. 1, 'Q.g Os expftrj too airoirT^eiv ij/xaj, i. e. cog eyivilo xpl[xa 
rou carox'hsiv, which may be explained by that in xx. 3, eyivelo yvoo^ tow 
uirocflpiQsiv. Several other like instances may be brought. So in Latin, 
ilium participavit sui consilii, i. e. ilium fecit participem sui consilii. 

Markland. 

13. xolvavlog exeivoo a7roXus»v/] Read exelvov cnroTweiv, as it is in the se- 
cond of Archbishop Wake's MSS. Bp. Pearce. 

16*. ealepiwo-i to ovopa, aurouj If to ovopa auVou were left out, the sense 
would be, God hath made this man whole through faith in his name. 
Erasmus. — Heinsius places a full point at eo^epiaocre, and refers that verb 
to @slg in the preceding verse. I can by no means acquiesce in the sense 
which will result from that punctuation. It will predicate of the Father, 
what is to me clearly predicated of the Son ; and it is foreign to the pur- 
pose of the Apostle, who was to persuade the Jews to believe in Christ, 
by whose name such an astonishing miracle, as they were then witnesses 
to, had been performed. Bp. Barrington. 

17. xolto, ayvoiav eirpa^ale,, doo~7rep xa\ ol aq-^oileg upwv.~] Refer the djo-rrea 
xa\ x. t. A. with the Syriac Version, to hrpa^ale, and not to ayvoiav ; 
otherwise this text would be inconsistent with the manifest" intention of 
the parable, Matt. xxi. 33 — 39, to John xv. 22 — 24, and other passages 
in* the Gospels. Bp. Barrington. 

19. MeTavorjo-oile — o7rcog av eT&aoa-i xaipoYJ Repent, that your sins may 
be blotted out, when the times &c. — Or connect oiroog av with eT^pcoa-ev, 
ver. 18. (peTavorjo-als — apagTiag) in a parenthesis: Those things which 
God before had shewed, he hath so fulfilled — that times of refreshment 
may come. A parenthesis, as in John i. 4. Luke i. 55. ii. 34, 35- Col. iii. 
15, l6\ Rev. ii. Q. &c. Knatchbull. — MeTai/oTjVcfle — oirwg av, that times 
of refreshment, &c. not as our Version when the times, &c. "Ottcos av for 

VDOL, 



ACTS, CHAPTER HI. 345 

Iva, Matt. vi. 5. Luke ii. 35. Acts xv. 17. Gen. xviii. io. Exod. xx. 20. 
Num. xvi. 40. xxviii. 20. Deut. vii. 2. Markland. 

Ibid. eA0a><rj xaipoX] Read, in conformity with Irenseus and the Syriac 
Version, ehQcoa-iv u[uv xatgo), and translate the whole thus : Repent ye 
therefore and he converted, for the blotting ou* of your sins, that the 
times of refreshing may come to you, &c. Bp. Pearce. 

20. ■nrpoxsxeipKrpsvov up.lv] This being the reading of near forty MSS. 
and better sense, it may be wondered that zvpoxexr^vypivov (which was 
preached before) should be retained in so many editions, up.lv is to be 
read with an emphasis : and that God may send Jesus Christ who was 
fore-designed for you, he being a minister of the circumcision, Rom. xv. 
8. Markland. 

24. 7sa.VT£$ §s o\ rrrpfxprjVa* cbro %apour{K xa) rcSv xabs^7)§, ocroi shahrjtrav] 
Here xa) rwv xat)s{~rj$ seems redundant, as it is pointed. Remove the 
comma, and place it at *Zap.auy{h, All the Prophets from Samuel, even 
as many following him as have spoken, have likewise foretold, &c. 

Isaac Casaubon, Markland. 

25. 'Y/x?7j eerJe uio) rwv •Espotyrpwv xa) rr,s tiiaQyxrjs] F. uio) rdSv nPO- 
OHTEIilN, the sons of the prophecies and of the covenant ; that is, ye 
are heirs (as St. Paul argues, Rom. viii. 17): ye have a right to all the 
advantages of the prophecies and of the covenant. Sons of the Prophets 
in the Scriptures commonly signifies a very different thing. ra rsxva rijg 
S7rafysxi<xs } Rom. ix. 8. ol uio) rrjg fiao-iXsiag, Matt. viii. 12. Markland. 

CHAPTER IV. 

1, 2. xa) ol "Xa&oouxaloi ZiaKovoupevoi] If any copies had here given 
"Sao'Souxaloi, Wia. tiia7rovoup£voi, the loss of the word IS/a, before the same 
letters, might easily have been accounted for; and the sense seemingly 
improved. — I believe the comma after T^aov should be taken away. By 
zrpog rov Aaov is meant publickly. Markland. — F. ol xa) %ah^ouxaloi, 
understanding by the words, that the chief priests and captain of the 
Temple were Sadducees. Bp. Pearce. 

3. yv yap lo-rrkpa $»-).] These words should be in a parenthesis. 

Dr. Owen. 

12. outs yap ovopa sffliv srspov] out's ver. 34. The language requires so 
here, and the Alexandrian, &c. read so. Markland. 

Ibid. y7ro tov oupavlv] These words seem not to be necessary; and are ac- 
cordingly omitted in eighteen MSS. and the Arabic Version. JDr.OwEN. 

YY 16V 



346 CONJECTURES ON THE NEW TESTAMENT. 

16. yvaxflov (nj/xeToiTJ The word yvaxflov is not used in this manner else* 
where in the N.T. It may be doubted whether it is from Luke, especially 
as Qavspov follows. Markland. 

21. p-j&ei/ eupltrxovleg &c] Read with the Cambridge MS. pi) supiarxovlsg, 
&c. Bp. Pearce. — Retain the common reading, pj&ev eupirxovlsg (scil. 
ulrlov) to, &c. as most conformable to the phraseology of the Greek writers. 
See Luke xxiii. 14. Dr. Owen. 

Ibid. xo"ha.<ra>VTU.i avrovg, §iu rov AaoVJ KAI Sia. rov "Ka.ov, not folding 
for what to punish them, and for fear of the people. Hemsterhusius. 

Ibid. eSo£a£oi/ rov 0sov] Vers. Vulg. omnes clarificabant id quod fac- 
tum sit, without 0cov, approved by Mill, p. 443. 773- 

22. This verse may well be inclosed in a parenthesis. Dr. Owen. 

24. As<T7roTa, (tv 6 &sog, &c] It is generally thought that elg, or el, art, 
is wanting after <ri». This has been partly owing to the construction's being 
suspended through several verses, and not coming out before ver. 29; and 
the difficulty was increased by the words xcu ra vov, which were very pro- 
per ; rh vov (or ravw) being opposed to zsor\, which may, or may not, be 
understood before e)xa)v; Thou, Lord, who formerly saidst by David, 
Why do the Heathen rage &c. now also look upon their threats &c. If 
formerly be omitted, the mention of David is sufficient to shew the op- 
position to now. 'O Ssog is put for <S ®ee. Markland. 

27. 'Irjo-oUv ov iy_pio-ag~\ For 'I^erouv Xgierlov. But why this unusual po- 
sition of the words — ov t^icrag at a distance from ro-oj^craj oera y yivp &c. ? 
In the place these words now stand, no reason can be given why they 
should not be written 'Iij<roun Xp»(rloi/. But in the usual way of writing 
they would have stood thus: %vv^Br]o-av yaq sir a.'XrjQsiag 'Hpco&jj re xoti 
Tlovriog Ui'harog, <rvv eOvsen xa\ "kaolg 'lo-parjK, sir) toV ayiov tscuqo, <rou 
'Ir}<rouv, ov s%%i<rag zsoiy\<rai &.c. Markland. — There is no necessity, as 
Limborch contends, for any transposition here. The present order of the 
words is right, and the sense clear: for ro-oi^o-ai refers not to expurag, but 
to ff-uv^Q^o-av. The Jews and Gentiles were gathered together against 
Christ, to do to him those things, which God had foretold would be 
done. See Luke xxii. 22. Dr. Owen. 

27, 28. Xwryfirio-av — vrqowpio-s jyeveVSa*] This is to be in a parenthesis, 
the construction being suspended through several verses, and not coming 
out before ver. 2Q : for the quotation from the Psalms and the parenthesis 
(the purpose of which is to explain the quotation) have nothing to do with 
the construction, which lies thus: AeWola, <rb 6 Ssog, ver. 24. — co 6 
(ctote) s\iru)v, ver. 25.— not.) ra. v\Jv 3 Kvpie, iViSe em rag airn'hag, ver. 29. 

Lord, 






ACTS, CHAPTER IV. 347 

Lord, thou art God, who hast made, &c. — who [formerly] by the mouth 
of thy servant David hast said &c. — aud now, Lord, behold their threat- 
nings. ver. 2"J, 'lyo-ow ov e%pio~ag, for 'Irj<rouv Xg»«riov. Markland.. — The 
phrase ov sources seems to have been designed as a further reference to an- 
other Psalm, viz. xliv. 7. lxx. sypitre as &sog; which is quoted at large, 
Heb. i. 8, 9. Dr. Owen. 

30. sxlelvsiv as] The pronoun o~\ is wanting in some MSS. and printed 
copies; and Mill thinks it may well be spared. Dr. Owen. 

Ibid, xa\ <rr^x£ia. xai Tspara ylvs<rbai] Alg may be repeated, as log Aa- 
XsTv, ver. 29; unless h ra> be thought better, ev tS tyjv yjipu- o"ow kxlslvsiv 
ere e\g 1ao~iv, xa\ [ev Twi] vr^ila xai rigara, ylveo-bai &c. Either of them 
is usual, and they both come to much the same thing: by stretching 
forth thy hand in order to healing, and by signs and wonders being 
done by the name of thy holy child Jesus. Xr^sia xai rspara may signify 
the same as <rr^*ia Tsgara)^, prodigious miracles. Markland. 

32. eheyev] If any body is of opinion that the word here signifies 
thought, looked upon; he will find the same signification of it in Hero- 
dotus, Euripides, Sophocles, &c. as $?jp is often used by Homer and 
others for existi?no. . Markland. 



CHAPTER V. 

3. \}/suVa<r9a/ <rs to UvsZ^a to ay iov,~] In ver. 4> the expression is, oux 
s\}/6uVa) to7$ avbpio-xoig, aAAa ra> 0su>. \{/£u<$s<j-9a», with a Relative, is to tell 
a lie to such a person; with an Accusative, to deceive, or to attempt to 
deceive. Bp. Harrington. 

11. Kai syivslo <po£og — sttj zsaVTag Toug axovovlag Taura.]j What follows 
is jumbled; but is easy, when reduced to order, by inserting here ver. 14. 
and the conclusion of ver. 12. xa) v\o~av b[AoQuy.alov — iv ty) cfloa %o"ho[Aaivlog. 
Then add the beginning of ver. 12, which will connect with ver. 15. And 
great fear came upon the church, and as many as heard these things ; 
And believers were the more added to the Lord y multitudes both of men 
and women: (12.) And they were all with one accord in Solomon's 
porch. (13.) And of the rest durst no man join himself to them: but 
the people magnified them. (12.) And by the hands of the Apostles were 
many signs and wonders wrought. (15.) Insomuch that they brought 
forth the sick into the streets. The confusion is observed by Dr. Pyle, 
and in some measure rectified. But the order it is here restored to, I had 

y y 2 the 



348 CONJECTURES ON THE NEW TESTAMENT. 

the honour to receive from the mouth of Bp. Sherlock. — To preserve this 
sense, place a parenthesis at xa.) ycrau, ver. 12, and end it with ver. 14, as 
some Editions have done, and our Version. W. B. 

11. robg axovovlag raura, MaAXov Ss — xa) yuvaixayv. Kai •qVav — XoXa- 
uaJvlog, rwu 8= honrcvv — aurovg T^aog. Aia. 8s rcSv — Xato zrroAAa" aucfls xarot 
rag Tzrhurslag, &c. This is the restitution of Bp. Sherlock. There still 
remain to me two difficulties: first, who are the airavleg, ver. 12; whether 
the Apostles only, or all the Believers? If these latter, the number of 
them by this time must be near, if not above, ten thousand : too many, 
one would think, on several accounts, to be together in one place. But 
if the Apostles only, why should the oi "konro), which may include the 
rest of the Christians, be afraid to join them ? Secondly, who are these 
o\ Ao»7to/, ver. 13, who seem to be distinguished from the 6 "kaog in the 
same verse? If Bp. Sherlock's transposition be admitted, the airavlsg 
perhaps were only all these new converts, ver. 14, not the whole number 
of the Christians; and then o» Konro) (ver. 13) must be the same with 
%.alg, viz. those who were not converts, who did not associate with those 
in Solomon's porch, but nevertheless thought and spoke well of them. In 
some editions (as in that of Bp. Fell, Oxon. 1675) a parenthesis is put 
before xa) r^trav, ver. 12, and continued to xa) yuvaixwv, ver. 14, so as to 
connect the beginning of the 12th verse with the 15th. This makes the 
narrative hang together better than it does in those editions in which 
this parenthesis is wanting; and then a-rravlzg, ver. 12, must be the 
Apostles only, rwv "homwv still uncertain : but see Grotius and Le Clerc. 
For my own part, I would publish with Dr. Fell, but I would read with 
Dr. Sherlock, because an editor of the New Testsment ought not to de- 
part from the written copies : but a private person, who reads for his own 
improvement, though he is, and ought to be, under great restrictions, 
yet I suppose he has greater liberty than the other. Markland. 

15. — jya epyo/xgvou ITerpou — riv) aurcov.] If, instead of & full point, 
a colon only were placed at aurdiv, and the following words %vvrjp%e}o — 
axahafluiv were included in a parenthesis, okivsg eQepamuovIo drravleg would 
then connect with verse the 15th, as well as the l6*th; and thereby su- 
persede the necessity of that supplement, which is inserted in some MSS. 
to make out the sense. Dr. Owen. 

18. ev rr)%r)<rei %7iy,o<ria] It seems to be a Latinism, in custodia pub- 

lica, Cicero De Divin. I. 25. Socrates, cum esset in custodia publica. 

Tacitus Annal. III. 36. atthieri publicA custodid jussit. He calls it <pu- 

"haxri in the next verse and elsewhere, Sea-paiTyptov, ver. 23- T^a-ig is 

usetf in the same manner chap. iv. 3. Markland. 

20, 



ACTS, CHAPTER V. 349 

20, 21. prjftocla rrjg %ayf)g raorrjg. * Afcoiitravl eg 31 &c] The ivords of this 
life. How this life can stand for eternal life, I am at a loss to know. 
Aoyog Tyg o-wTyplag raunqg, chap. xiii. 26. is not parallel. Both the Syriac 
Interpreters seem to have read rctira, which I am inclined to adopt; but, 
with a slight transposition, would distinguish thus — p^ala. rrjg £a>%. 
TaOra Ss Sutovaravlsg &c. This makes good sense, and prevents the ellipsis, 
which our English Version has supplied. Dr. Owen. 

24. Ugsug~\ F. apxispebg, as it is ver. 17, and 2/. Mangey, Phil. Jud. 
vol. II. p. 586. — lepeug is not unusual for ap^npsbg, as Heb. v. 6*. and 1 
Mac. xv. 2. as Pontifex for Pontifex Maximus, Liv.v. 41. So Caesar, Bell. 
Civ. Mil. c. 83. ed. Bentl. Jam de sacerdotio Cassaris Domitius, Scipio, 
&c. ad gravissimas verborum contumelias palam descenderunt. See Span- 
heim, De Fraest. Num. vol. II. Diss. xii. p. 493- ed. Fol. 

30. rjysipsv 'It}(toov, hv &c] Perhaps, yyeips tqv 'Itjo-ouv ov vpsig Ste^si- 
giVac-Qe, xps[Atx<ravlsg Itt\ ^vTiou, rourov Seog &c. So it may be distin- 
guished, though it is not quite necessary. But, I believe, yysipe tov Tqcouv 
is true. See on Luke iii. 21. p. 84. Markland. 

35- wg oo"£^e]s saoToig Itt\ rolg uvQqwTraig rouroig'] Take heed to yourselves 
concerning these men. — Place a comma after eavrriig, and connect sVj roig 
avftqcoiroig Tovroig ri iLsXhsls 7spa<r<rsiv, What ye do against these men. 
Appian, B. Civ. 1. iii. Octavius says to Antony: TaJv <roi 7&£7rpaypevwv Eff 
EKEINIt to. ph £7raiv(v. This pointing is confirmed by a place of Euri- 
pides, Iphig. in Aul. ver. 1104, where Clytemnestra says of Agamemnon ? 

'Og Eni rolg cturou TEKNOI2} 'AvoVia nrpdarcrwv avrrf sugsS^crelai. 
in which place &tt\, as here, signifies adversus; and see Bos, Exerc. Phih 
Alberti Obs. Phil. &c. Markland. 

37. MstoI toStov avk<F\v\ Tou'Sag] As the sedition made by Judas of 
Galilee was A.D. 7, Jos. Ant. xvii. 1. 1. and the death of one Theudas by 
Cuspius Fadus is mentioned A. D. 45, Jos. Ant. xx. 5. l. perhaps these 
two names should here change places. 36*. Before these days rose up 
Judas. 37. After this man rose up Theudas. — But, as this speech of 
Gamaliel was A. D. S3- (A. D. 35. says Is. Casaub. c. Bar. Exerc. II. 
xviii.) ver. 37, should be in a parenthesis, and supposed to be the words 
not of Gamaliel, but of the Historian, incidentally thrown in. hud. Ca~ 
pellus, and Baptista Ottius, Excerpta ex Flavio Josepho ad N. T. 256. — ■ 
Or, carry [xsra. toutov to the former verse : xa) syevovlo s\g ovhsv jxsra tovtqv, 
came to nothing after him. D. Heins. Car. Le Cene, Con. Nov. Vers.— 
In this sense it would have been [xsra TOTTOT, perished with him, 
Besides, 'AveVfy 'Iou'&ag will then begin too abruptly. — Perhaps Theudas, 

ver. 



350 CONJECTURES ON THE NEW TESTAMENT. 

ver. 26, may be the same whom Josephus, Ant. xvii. 10. 6*, calls Judas 
the son of Ezekias, the raiser of a sedition, A. D. 3. ; Judas in Hebrew 
being changed into Theudas in Syriac ; whence Judas and Thaddaeus are 
but the same name, Luke v. 1. 16", compared with Mark iii. 18. Usher's 
Annals, A. M. 4001. — Is. Casaub. contra Baron. Exerc. II. xviii. 11. 57, 
supposes there were two raisers of sedition whose names were Theudas ; 
one here mentioned by Gamaliel, who lived about the birth of Christ: the 
other when Fadus was procurator in Judaea, mentioned by Josephus. 

38. a,7ro(flr))s dbro rmv avdpwTrcov tovtcovJ The expression uQialavai dbro 
rivog, when used of forbearing to inflict punishment upon any one, I be- 
lieve, is scarce: however there is an instance of it, Acts xxii. 29, dbrserJi]- 
<ruv aii olutov of [xs'KT^ovlsg olvtov avsrafisiu. That it was not much known, 
may be judged from the explications of it in the Var. Lect. on ver. 38, 
39. Qu. whether it be peculiar to St. Luke ? In xii. 10, it has a different 
signification. Markland, 

3$ > 39- o' r * sav fj — xaraTSxrai auVo] This should be in a parenthesis, 
that surctls aorovg, ver. 38, may connect with firprole xa) ^eofxa^oi euprjQiJTe. 

Markland. 

39. ju.ij7ro]s xa) 9-eojxa^oi ew^sG^re] Before p^rols is understood vxeTflsov, 
as Acts xxv. 9, &c. or 0MVl7e, as 1 Cor. viii. 9. But there need be no el- 
lipsis, if we connect it with eaa-dls avrcvg, ver. 3$, and put the interme- 
diate words in a parenthesis. Hammond. 

Ibid. xaraTwa-ai auro' /x^7role xa) ^-so^a^oi supsbi}Ts.~\ So I would distin- 
guish. But if it be of God, ye cannot overthrow it: perhaps too (by 
attempting it) ye may prove (or be found) opposers of God. He speaks 
cautiously, and like a prudent man. MijttoJs xa), perhaps too, as in Philo 
Vit. Mos. p. 439, ed. Turneb. Plutarch. Consol. ad Apollon. p. 187. ed. 
Steph. parole 8s xa): and parole yap xa), p. 188. Perhaps $XeVe7e maybe 
understood, as 1 Cor. viii. 9, fthe7rsle hs prpraog, &c. which is omitted, as 
here. Rom. xi. 22, ^irwg ovU <rov <ps/<njTc«, i. e. ^Kbttb [x^Traog. Markland. 



CHAPTER VI. 

1. yofyuo-ixbg -nov 'ETOiyvuflwv] Hellenists are only thrice mentioned, 
and by this Writer, viz. here vi. 1. ix. 29. xi. 20. The Learned have been 
mistaken in supposing the Hellenists in the two former places to be the 
same as in the last: whereas in the former are meant Jewish Proselytes; 

in 



ACTS, CHAPTER VI. 351 

in the last Heathens. We must find therefore a people with whom the 
name of Hellenists will agree both as Proselytes and Gentiles. Now the 
Syrians, after they had been subdued by the Grecians, conformed to their 
customs. Among these Syrians were many Jewish Proselytes, who were 
the Hellenists in the two former places: the rest were Syro-Grecian Gen- 
tiles, mentioned in the last place. The former are distinguished from the 
native Hebrews descended from the Patriarchs, and who as such held the 
others in a degree of contempt, which accounts for their being neglected. 
The latter were Gentiles, born in Syria, the greatest part of which in our 
Saviours time was called Greece by the Jews, and are therefore styled 
'EXA7jvi(r7a/. It is objected, Jewish proselytes would not have been so 
enraged against Paul as to go about to slay him, Acts ix. 29. Why not? 
Proselytes were as likely as any men to be bigoted in their sentiments, 
and to practise violence against those who differed from them. See more 
in Lardner's Rem. on Dr. Ward's Diss. chap. v. Pearson, Lect. iii. in Act. 
Apost. n. v. Basnage, Exerc. A. D. 35. num. vii. — Fourmont says, the 
former, the Proselytes, might possibly receive their denomination from 
Helena, Queen of Adiabene, converted to Judaism, as Josephus relates, 
Ant. xx. 2. 1. and therefore should here be written 'EX7jt/i<rlcov. Hist, de 
l'Acad. des Inscript. & Belles Lettres, 1711, torn. II. ed. 4to. — The latter, 
the Gentiles, are called here 'YLTOwptov in several of the best MSS. the 
Vulgate, and several other Versions, which many think the true reading, 
conformable to other places of the N. T. as John xii. 29. Rom. ii. 9. and 
this very Writer, Acts xviii. 17. xix. 17, &c. But Lardner accounts uni- 
formly for both being called Hellenists from the country in which they 
were born. Bowyer. 

1. rwv 'Ex?o<jv»<r]djiv] That these were Jews, appear from Acts xi. 19, 
20. No more is for certain known of them, or of the reason of their 
name. The same may be said of the Synagogue of the Libertines (AiGep- 
rivcov, in which all the copies agree) ver. 9, as we may be assured from the 
different opinions and guesses of learned men : an infallible mark that the 
place is not understood. See however Lightfoot on John vii. 35. con- 
cerning the Hellenists. Markland. 

5. NixoXaov TspQo-qhvlQv 'Avrjo^ia"] The murmuring or contention 
seems to have been raised by the Antiochean proselytes, and therefore 
they wisely chose Nicholas, a "proselyte of Antioch, to be one of the dea- 
cons or ministrators. Dr. Owen. 

7. vsokvg T£ o^Kog r&v Ugswv] It is not easy to conceive that a great 
multitude of priests believed.N Perhaps we should read KAI rwv Ispiaiv, 

for 



352 CONJECTURES ON THE NEW TESTAMENT. 

for riveg ™ v Upecov, as xxi. l6\ Matt, xxiii. 34. John xvi. 17. and here 
chap. xxi. 16, &c. 'Beza, Isaac Casaubon. — Or, with the Arabic Inter- 
preter, omit rcov kgiwv. Beza. — Vers. Syr. 'lovdatcov. 

9. G-ovaycoyvjg rvjg T^syo^ivrig AiGsprlvwv] As the other Synagogues are 
named from countries, so here, perhaps, we should read A&ualivcov, Li- 
byensium, with Oecumenius. Jac. Gothofred, Cod. Theod. torn. III. 
xvi. p. 221. J. Clericus. — For, as Stephanus, voc. Airflog, teaches, from 
Ai&ug comes AiSuog; thence, by a pleonasm of g, come Ai&vgog, Ai£u fivog- — 
Whatever is the sense of Libertini, it is not improbable that only one 
Synagogue at Jerusalem is here described, which comprehended Jews of 
several nations. There arose some of the Synagogue of the Libertines, as 
it is called, both Cyrenians and Alexandrians, and those of Cilicia and 
Asia. So the Syriac and Arabic understood it. L. de Dieu. Selden de 
Jure Nat. & Gent. lib. ii. c. 5. Bengelius. — Had these been different 
Synagogues, it would probably have been \x TiiN SYNArGTON Ai€ep- 
rlvcuv, xa\ Ku pyvaiaiv, xa) 'Ake^avbpitov ; and Harduin maintains that there 
were only two Synagogues in Jerusalem, one of native Jews, the other of 
the Libertini, and accordingly derives AiSeprlvoi from "1^7 ad latus, and 
^T\ ambo, qui sunt ad utrumque latus. Opp. Select, p. 004. — But Gro- 
tius and Mangey on Phil. Jud. vol. II. p. 568, tell us, that there were of 
every nation Synagogues at Jerusalem, and of Roman Jews in particular. 
Tac. An. ii. 85. 

13. p)jxa7a 0?\.a<j-<J57)/xa] Some Criticks, apprehending that words, 
spoken against the Temple and the Law, must needs be blasphemous, 
are for leaving out here the adjective |3Aa<r<£7]ju.a as redundant. But must 
not the same kind of reasoning equally affect the 1 1th verse? And yet to 
that it has never been applied ; and, in my opinion, it is weakly done to 
apply it to either. Dr. Owen. 

CHAPTER VII. 

1. EI apa Tofira. ourcog s^=»;] I do not understand the language. Either 
■of the two, E» ravra ovrwg s^et, ov,"*Apa raura ourwg %x B h na d been usual. 
"Apa or apa. perhaps is only an explication of el: and accordingly it is 
omitted in some MSS. With « before it, it signifies if so be, if perhaps, 
Acts viii. 22. xvii. 27. If apa be retained, it may be looked upon as an 
imperfect sentence, El apa radra ovrwg s'^si — If then (if so be) these 
things are so — the high priest here making a pause, and intending to 
finish the sentence, when Stephen began his speech. Markland. 

2.*Avdpsg 



ACTS, CHAPTER VII. 353" 

2. "Av?>gs£ a/js7\<po) xou zsarspeg] Read, "A.v&qs$ aO€7\<po), xa) rroLripeg, the 
first being an address to the people, the second to the senate- "kv^psg 
cV>s7<.$q\ jointly, as Acts xxii. 1. and as avtiptoxog fioxriXsvg, Matt. xxii. 2. 
Grotius. Marhland on Lysias, xxx. p. 6*01. 

5. sTryfysfaalo auTtp — auTiqv,] The sentence would run better, and 
much clearer, if auro> and aurrqv were to change places. Dr. Owen. 

6\ "On etrlou to tr/tippia. aurou nraooixov Iv yy cnXhoTpia., xou $ou\ajo~o'Jo-iv 
oloto, xou xax(6o~ovo-iv I'ttj rerpaxoer/a.] In Exod.^xii. 40, it is said to be 
430 years, reckoning from Abraham's leaving Chaldsa, when the so- 
journing began; here 400 years, reckoning from the birth of Isaac, thirty 
years after Abraham's departure from Chaldsea. But Stephen speaks as 
usual in a round number; as Josephus, having mentioned this servitude as 
lasting 430 years, Antiq. ii. 152, yet describes it elsewhere as continuing 
400 years, Ant. ii. 9. 1. And again, B. Jud. v. 9. 4: and the Scripture 
itself, in Exod. xii. 40, ascribes to it 430 years; but in Gen. xv. 13, only 
400. Krebsius, Obs. in N. T. e Fl. Josepho. — The place perhaps had 
better be distinguished thus : ■ard^oixov h yf, uuXkarpla. {xou SouXcoVouo-jv 
auro xou xaxai<r6vo-iv) srr) T&sTpaxocria: because it seems to have been Ste- 
phen's purpose to relate how long they were to be sojourners and in a fo- 
reign country; not how long they were to be in bondage and affliction, 
which they were not for 400 years; in Egypt only 2 1 5. The parenthesis 
is the same as if it had been xou auro Zouhwbrio-ercu, xa) xaxcoQyosTat, 
which is very common ; §o\j\axrou(riv relates to the Egyptians treatment 
of the Israelites; xaxcocrouo-iv, to that they met with in Canaan. The 
<>ouA<o<ns is very plainly distinguished from the xaxwcng in the next verse. 

Markland. 

Ibid, tnripixct aurou,] Rather (nrepp.a. <rov. For so God spake, Gen. xv. 
13. 16. Dr. Owen. 

7. xpivw syooj Glossematium, quale supra ii. 17. Drusius, Par. Sacra. 

8. xa.) oorwg lyivvT](rs~\ If for ourcvg we read ovrog, it will supersede the 
necessity of inserting the word Abraham, which all the Versions that 
follow the present reading are obliged to insert, in order to complete the 
sense. Dr. Owen. 

g. ^t]Koi(ravisg, rov 'Iwo-rtf airebovlo sig Aly'Jiflov'j Sold Joseph into 
Egypt. Here is an Ellipsis of the Participle xojxj^Sijff-ojxsyot/, or a;£6ij(roju.£- 
vov sold Joseph to be carried into Egypt. It is frequently to be met with 
in the best Greek writers, Herodotus, Aristophanes, Euripides, &c. I 
believe it should be pointed, 'C.rfhiocra.vlsg rov Tbotrify, ewreSo^o [ay'rov] elg 
Myuifiav. SeeGen.xxxvii.il. Markland. 

zz o. 



354 CONJECTURES ON THE NEW TESTAMENT. 

g. «al ?iv b Qsog [ast aoVou should begin the next verse, and a comma 
be placed only after aorou, as Bengelius. Markland. 

10. AlyujrJou, xoti xaTeVfyo-ev &c.] A colon should be placed after AI- 
yuTflou, because xou yv, xou efet'Xelo, xou eftooxev, are all spoken of God, that 
is, 6 Sslg is the Nominative Case to them: but xou xariiflrja-ev, in the 
same series, is <&apad).. Markland. 

14. ev •tyu%a'ig l6&op]xov7a mivle] The souls of the house of Jacob, 
which came into Egypt, were lxx, according to the Hebrew, Gen. xlvi. 
27. Read therefore, e£8opjW]a II ANTES. Cornelius Bertram, in 
Beza. — F. HANT12S, Jac. Cappel. Hist. Sacr. p. 37. Hammond. — 
The corruption came from a marginal note added to the Version of the 
LXX, Gen. xlvi. 20. where some one, willing to continue the genealogy 
of Jacob, noted in the margin (from Numb.xvi.29. and 1 Chron.vii. 14, 
15, &c.) the five descendants from Joseph's two sons; which note was 
taken very early into the text. The sum total (ver. 27.) being then too 
small after this addition, the number lxx was, in the Greek Version, al- 
tered to lxxv. From whence the true number lxx, used here by Stephen, 
was very early altered, by some Christian transcriber, to lxxv likewise. 
And by this means the reference, made by Stephen, to the O.T. is become 
contradictory to the Hebrew text. Grabe, De Vitiis LXXII. Interpretum, 
and Kennicott, State of the printed Hebrew text, Dissertation II. p. 406*. 

Ibid, h $w%pug l£&opjxo!J7a crejfls.] There are so many things in the 
Scriptures which are related with different circumstances, that I see no 
convincing reason why Moses's lxx and Stephen's lxxv may not be true. 
If indeed Moses had said, " But there never were more of Jacob's family 
in Egypt than lxx," there must have been a mistake somewhere or other. 
The Septuagint (or whoever first made the alteration) were to blame if 
they put down lxxv, instead of what they found in Moses lxx; because 
though the thing were never so true and certain, yet they ought not to 
have acted the part of Historians, but of Interpreters. In the conjecture 
E$iofA,yxovla Txruvlsg for zoivls, the language requires roup Txavlag, not vsuvlegi 
nor is zjavlwg better, which never signifies in all, when speaking of 
number. Markland. 

15, 16. I would point these verses thus: xou !reXeor>ja-ev aurog, xou oi 
■aoLTEpsg r^Jidiv, xou ^.aT=Ti^(7av slg Xo^lp.' xou IrLQrpav hv rip ^,vr\)xa\i, o 
uJvrjo-otlo 'AGpaap.^x. t. a. Bp. Barrington. And so Mr. Markland. — 
The Old-Testament History leads us to conclude, that Stephen's account 
was originally this. So Jacob went down into Egypt, and there died, he 
and our fathers : and our fathers ivere carried over into Sychem, and 

laid 



ACTS, CHAPTER VII. 31 



03 



laid in the sepulchre, c cuvyrctlo ri^g apyupiov, which lie (Jacob) had 
bought for a sum of money of the sons of Emmor, the father of Sychem. 

Dr. Owen. 

l6. wvrjarcPio 'A^oaay. — Tsrapoc tcvv 6iwu 'E/x/xop] Of the two burying- 
places of the Patriarchs, one was in Hebron, which Abraham bought of 
Ephron, Gem xxiii. 16*. [not, as here said, of the sons of Emmor] ; the 
other in Sychem, which Jacob [not Abraham] bought of the children of 
Emmor, Gen. xxxiii. 19. Jacob was buried in the former, which Ab fa- 
ham bought; the sons of Jacob in the latter, which Jacob bought. If 
[xzTZTed'/]<rav relates to the former, for rwv uiwv 'E^xop read rcov uiwv 
E<I>Pi2N, Gen. xxiii. 17. l. 13. or TOT TIOT Z12AP, Gen. xxiii. 8. 
omitting too %vy\'j., with the Syriac and Arabic Interpreters. Grotius, 
Hammond. — But, referring it to the Patriarchs, the sons of Jacob, read, 
o wvT]<ralo 'O TOT 'AS/xaa/x, which the grandson of Abraham bought. 
Lud. Cappell. — Or, am)W]o 1AK12B, which being written IAB was 
changed by degrees into AB. Masius in Josh. xxiv. 32. — Houbio-ant, 
passing over this way of accounting for the change, asks, How could the 
Greeks mistake Abraham for Jacob? and then tells us forsooth, that some 
Jewish convert, transcribing the N. T. in Hebrew letters, for 'laxaig, in- 
attentively wrote DiTiN, their father, which was afterwards mistaken 
for DrTQN. As Greeks, he says, used to transcribe the O. T. in Greek 
letters, so some Jewish converts might transcribe the N. T. in Hebrew 
letters. See him, Gen. xxxiii. 15. and in his Prolegomena. — Or, Stephen 
having explained the words of the LXX, wvi]<ralo H afxvmv, t/ju.% ap~ 
yo^lou, which he bought for an hundred lambs, reduced into money, some 
one, for H a^vwu, which was thought superfluous, substituted 'AGpotuu.. 
I). Heinsius. — Bochart interprets wvr\<ra\o, which was bought, and that 
Abraham was officiously added by some one, who thought a nominative 
was wanting. In this sense, it should have been &NHSANTO, which 
they bought indefinitely, as in Mark iii. 21. . 

Ibid, zrocpa. rcSv uiwv 'Ep.fAop row ^up^e|x.] The Vulgate interprets ex 
jtliis Hemor filii Sychem; which Houbigant treats as an error in the ori- 
ginal ; and, because Sychem was the son of Emmor, would transpose the 
words of the Greek, and read tsolqo. tov %\j-^b[j. twu vkZv 'Eju-juop, bought of 
Sychem, one of the sons of Emmor. — But why may not the words de- 
note, as our Version renders them, of the sons of Emmor the Father of 
Sychem, the father being denominated from the son, as the more noted in 
history; as he is expressly Gen. xxxiii. 19. and Josh. xxiv. 31.? So 
Mapiot. 'I(x.kwGw } Mary the mother, of James, Luke xxiv. 10, compared 

zz2 ■ ■»: with 



356 CONJECTURES ON THE NEW TESTAMENT. 

with Mark xv. 40. See Beza, Whitby, &c. — Or perhaps putting a comma 
at upyvplov, and zsapa. being interpreted from, may solve all the difficulty. 
Kai {^STSTe^7}(rav e\g "Xu^sy." xa\ srs&rjcrav Iv rio jtM/Tj'fialj o cov-qo-dlo 'A£paau, 
ti{a?)s apyvpioo, ttrapa rcov uiwv 'Ey.^op too ^u^s'^x. And were carried over 
to Sychem: and afterwards from among the descendants of Emmor 
the father (or son) of Sychem, they were laid in the sepulchre which 
Abraham had bought for a sum of money. This reconciles to Stephen's 
account what Josephus, Antiq. ii. 8, relates of the Patriarchs, viz. that 
they were buried in Hebron, being carried out of Egypt, where they 
died, first to Sychem, and from Sychem to Hebron, to the sepulchre 
which Abraham had bought. It scarce needs proof that ixapa with a Ge- 
nitive expresses motion from, as an •eSvjfjLiqo- ag crap' r^jt-wv, peregre a nobis 
profectus es, Lucian Hermot. p. 528. aniovlsg z&ag ahxfawv, cum a se 
mutuo discederent, Id. p. 496. e^rftQov zsupa rod Txar^og, John xvi. 28. — 
The language hints that the translation of the Patriarchs from Sychem to 
Hebron, was made after the time of Emmor, under some of his descend- 
ants, srapa rcSv vicov 'E/xfxop. Sychem, the person, might perhaps have his 
name from the city near which his father lived; but is mentioned here 
only incidentally, having nothing at all to do in the narration. See Gen. 
xlix. 32. Markland. 

20. r\v a<f\fiog tw ©=<p] F. ry &ea, was of a beautiful aspect. Ham- 
mond, P. Junius. — The present reading is right; but perhaps to be con- 
strued, as if it were acfliiog o-uv no @£«J; He was through God, i. e. pro- 
videntially, fair : which moved first his parents to conceal him, and then 
the daughter of Pharaoh to adopt him. There is a similar phrase in 
2 Cor. x. 4. where the weapons of our warfare are said to be Suvala. ra» 
0eS, mighty through God. See more to the same purpose in Palairet 
ad h. loc. Dr. Owen. 

22. bovarog h ~hoyo\g~\ mighty in ivords. How does this accord with, 
what he says of himself, Exod. iv. 10. ovx suhoyog styu, Oxf. MS.? As it 
cannot mean he was eloquent, Qu. What then does it mean? Dr. Owen. 

Ibid, huvarlg Iv "hoyoig xa) Iv %pyaig.~\ As Luke xxiv. 19. fivvarog evs^yuy 
xa) Xoyia, speaking of our Saviour, of whom it was strictly true; perhaps 
it may be thought not quite literally so of Moses, because he says of 
himself, that he is eo-^yo^xuvog and fipaooy'K(oo-<rog, Exod. iv. ] 0, which is 
a great hindrance to a man's being hovarog h T^oyoig. and therefore the ex- 
pression perhaps may be taken here rather as proverbial. So in Demos- 
thenes, adv. Timoth. p. 361. ed. Hervag. Callistratus and Iphicrates are 
said to be t«o z^parletv xa) no smfiv dwa.p.evoi. It seems to have been a form 
of speaking. Markland. 26\ 



ACTS, CHAPTER VII. 357 

26*. aoroig jaa^ojalvoij.] Aurolg must here signify Sotriv if aurwv, to two 
of them, as it appears from Exod. ii. 13. and from ver. 27, here. Some 
perhaps might have expressed it by avrolv \Ka.yoixkvow, dually. I can ac- 
count for it no other way than this, that in those writers the plural 
number is put for some, or a part of the persons spoken of, as in tsarkpzg 
1»[ko)v, John vi. 49, some of your fathers; as I think I have observed more 
than once. So 0: %.yw}ai, Matt, xxvii. 44, part of the robbers; the whole 
of whom are but two : and here auroig \xayoy.ivoig, to some of them 
fio-hting; which some were only two. In the same verse, it may he 
pointed, "kvlpsg alsXtyoi Iffls vpslg, ye are brethren, as ver. 2: Gen. xiii. 
8, civfyooTTQi atis'kfyoi s<ry.sv r^fig- and often: not, Sirs, ye are brethren. 

Markland. 

28. msi'hss x§\g tov Aiyyjfliov] yflsg is not in the Hebrew, Exod. ii. 14» 
but in the LXX, from whence probably it was here added. 

Drusius, Par. Sacr. 

34. 'Ihov sTSoj/] This is not only an Hebrew expression, but likewise 
used by the Attics, if the place be not faulty in Lucian, Dial. Prot. 8$ 
Menel. p. 245. 'IStov elSov a)a.a. &c. Markland. 

37. u^aov tog sw.s] A comma should be placed after fyuov, — wg ips is 
not like unto me, which would have been opoiov s'^xo) here, and iii. 22 ; 
but, as he hath raised up me. Markland. 

35. Ourog itfliv o yevofj.svog Iv ry IxxTapla. iv rf ip^m, fisra rou aiyeXot/j 
Rather point it, Ourog i<fliv b ysvopsvog [iv rf, ixx7<y\o-ia sv rj) ipyfAO}) [xsro\ 
rov aiyeAou. Every one of the whole company might be called yevopevog 
iv rfi ixxhrpla, as much as Moses. The construction, as Mar. xvi. 10, 
roig jm-sr aurou y=vo\xivoig. See below, ix. 19. xx. 18. Markland. 

Ibid, \6yia %covla.~] Sophocles, in the CEdipus Tyr. ver. 489, has a 
similar expression, [Kavrsia %a>v\a; explained by the Scholiast pavm/ipol a 
£a>!/1a xai \<ryn>ovla. Bp. BARRINGTON. 

40. Uoi7i<rov 7} t aTv ®sovg~] There is something foolish and absurd in the 
very expression, make us Gods who shall go before us. Stephen un- 
doubtedly intended it as a sneer. The following 'Aj/oweoXoufiov, as it is 
commonly accounted, may be reduced into a right construction thus, 
yap o'l&apev tI yiyovsv aur<a [og l<fliv~^ 6 Morjcrfc ourog, og s^yaysv &c. 

Markland. 

Ibid. 6 yap Mwo-rjg ourog,"] Here the nominative Case is used for the da- 
tive: regularly it would have been rep yap Mwo-f, rourcp. Such changes are 
frequent in the best authors. See Matt. xxi. 42. Mark vi. iff. But, N.B.. 
the whole verse is taken literally from Exod. xxxii. 1. Dr. Owen. 

42, 



35$ CONJECTURES ON THE NEW TESTAMENT. 

42, 43- This passage is taken from Amos v. 25, 26, 27; with this re- 
markable difference, that Remphan is substituted here lor Chiun, and 
Babylon for Damascus. Bp. Barrington. 

43' Trp o-xYjvriv toZ MoXo^] H7D, without the points, may signify either 
King or Moloch; and perhaps it was written row MoAo^ vpaiv, for so 
Jerorn, Moloch vestro. Drusius, Par. Sacr. 

Ibid. 'Psp.<pa.v] 'PspQuv is corruptly put here for 'Psp./wov, 2 Kings v. 
18. Beza. — Saturn was represented by a star, called Chiun or Cavan, 
Amos v. 26, where, in the LXX, it is 'PauQkv, and here, in the Alexan- 
drian MS. The Resh and Caph being much alike, both in Hebrew and 
Samaritan, the Greek translators, probably, for ]V2, Chiun, read }V*1. 
Lud. de Dieu. Vitringa, Obs. Sacr. Lib. II. c. i. p. 249. 252. Dru- 
sius, Par. Sacr. Jackson, Chronol. vol. III. p. 36. — Rut that Chiun 
here is not the name of a star may be urged from hence, that the transac- 
tion referred to was in the wilderness, earlier than we have reason to think 
the planetary motions were known. The passage in Amos, I think, may 
be rendered thus: Ye took up [i. e. carried in procession on your 
shoulders, see Servius on iEn. vi. 68. and Apul. p. 373.] the little chapel 
or shrine of your lung, and the pedestal of your images, the star of 
your gods. No mention is made of any idolatry, when the Israelites 
came out of Egypt, except that of the Qolden Calf and Baal-peor. The 
Calf was the image of Osiris, which they had seen in Egypt ; and which 
was distinguished by a moon crescent, Plin. lib. i. c. 46. Solinus, c. 32. 
Aram. Marcell. p. 253. ed. 16*03. Euseb. de Prsep. lib. iii. c. 13. Span- 
heim de Praest. Num. vol. i. p. 654. SSID Cocab might be a general 
name for any of the heavenly bodies, as the word aalpov in Greek is ap- 
plied by Plutarch to the moon, De Isid. & Osir. p. 107. Costard's Fur- 
ther Account of the Rise of Astronomy, Oxon. 1748, p. 132, 8$ seqq. 

Ibid. sTrixuva. Ba£oXwvog,~] In the Greek copies of the LXX, it is 
Aaixaa-xov; in the Syriac and Greek copies of the N. T. Ba€uhwvog. Was 
it an error of the scribe, thinking Luke spoke of the Babylonish captivity, 
instead of that of the prophet Amos v. 27? — Or did Luke write Babylon 
to denote they were carried far beyond the extent of the Holy Land, of 
which Damascus was the limits? Drusius, Par. Sacr. 

44. Tov.TU7rov tv eai^axet'j For ov read cov, as Irenasus, lib. iv. c. 28, 
tijpum eorum quce vidisti. Dr. Owen. 

45. /xsra 'l7)<rou] Not, with Jesus, but, with Joshua. Dr. Owen. 
Ibid, a>v £%a)(r£V ®eo$ — r^KuiV, tui£ twv rj[xs[>u)v Aa6/$.] Take away the 

comma at vjjxan/, that the following words may connect with e^masu; whom 
God continued to drive out — until the days of David. Dr. Owen. 

51. 



ACTS, CHAPTER VII. 359 

51." tc5 YLvsupali — aMrijnVJele] avrsivele, do always gainsay the Holy 
Ghost. P. Junius. 

52. sSlcogav ol ■ararspsg ujjuov; xou ahixleimv] The interrogation usually 
ends at y/xdn>; but xa\ carix! zivav is better joined with it. Bengelius. 

57. K^a^avlss] F. Kga^avloj he, forasmuch as Stephen spake this with 
a very loud voice, they stopped their ears. S. Battier, Bibl. Brem. Clas. 

p. 92. and Markland. — One of the Coislin MSS. confirms this read- 
ing. Dr. Owen. 

58. eA»Qo£o'xoui/] They intended or prepared to stone him: not l?u9o- 
"Xoyoov, as was formerly conjectured by Markland on Lys. x. p. 554. The 
first £XtQo£oAouv implieth the intention; for the witnesses were not yet 
stripped and ready for their business: the second, ver. 59, the execution 
of that intent. So John x. 32, when the Jews gathered stones to throw 
at Jesus, he asked them, for which of these works, A»9a£e1s ju,s, do you 
intend to stone me? Luke i. 59, Ixahovv aurb, they intended to call it : 
for it follows, ver. 6*0, it shall actually he called. If it be taken other- 
wise, there will be an unnecessary repetition of the same thing, in ver. 58, 
59, e?uQo&fooov and eXifio&foouv. See x. 25. 27, where eurs'hbsiv and surrftAs 
are used in the same manner, the former signifying intention, the latter 
execution. Markland, curis secundis. 

Ibid, ol ^.apropeg ouriQevlo] F. ol avoupovvlsg. P. Junius. 

Ibid, vsavloii] The Syriac, Arabic, and my old MS. add rivog, which 
I think the true reading. Beza. 

59- S7nxa7.oo^svov xou TiiyoyJcf) 'ExixeAsKrOa; tov (dew, and tov K.upioV, is 
frequently used in the LXX. Here ©N God has been absorpt by the 
preceding ON, or KN the Lord by the following syllable KAI. Bentley, 
Phil. Lips. Ep. ii. § 36*. — It is so far from being necessary to understand 
©sov after e7nxa.K0uiJ.sv0v, that it is quite contrary to Stephen's intention, 
which was to die a martyr to the divinity of Jesus Christ. So that it is 
him only he invokes, as if it had been written lizixoChou^vov [tov Kvpiou 
'Ir ; <roSv], xou \iyov\a, Kugie 'Itjo-ou, oi|at, &c. calling upon the Lord Jesus,,, 
and saying, Lord Jesus, receive my spirit. Markland. 



CHAPTER VIII. 

1. "Xauhog 0= 73 1» cvveuhoxcov ryj avaipearst aurou.j Here should naturally 
come in ver. 2, ZuvexopHruy he rov Xretyavov, which concludes the history 

of 



$60 CONJECTURES ON THE NEW TESTAMENT. 

of Stephen. Then will follow very properly, 'Eyivslo 8s h exstvy rfi ^ipa, 
&c. Beza. — This clause belongs to the preceding verse; and is one 
among a variety of proofs of the improper distribution of chapters. Bp, 
Barrington; and so Markland has corrected it. 

5. sig ctoAjj/ rrjg Xoc-ixa^siag,^ Not, to the, but, to a city of Samaria. 

Bp. Barrington. 

O. 'Av^g 81 rig, ovoftotli "£i[x,(ov, vspouTrrip^sv h rjj zro\si {x-aysvcov hcu s^uflwv 
to eQvog rrjg %a.[Actpsla.g~] Place a comma after rso'hzi, and after [xayedwv, 
thus: Now there had been for some time before in that city a certain 
person, Simon by name, who exercised magic, and astonished the nation 
of Samaria, &c. There was probably no city called Samaria at this time, 
as it is ill translated, ver. 5. The city was called Sebaste, as Strabo, lib. 
xvi. p. 1103, and Josephus often. Markland. 

Ibid, stvai rivet, savrov piyav] F. MAFQN. Of whom, perhaps, Jose- 
phus speaks, Ant. XX. J. 2. "%l[j.a)V(x. ovopcQi rwv saurov fyfacov 'lov&ouov — 
payov elvai o->c7]7flofj.£vog. Dr. Mangey. — Or it may be a gloss. See Lu- 
cian, torn. II. p. 864. — Meyav is right; see ver. 10. Dr. Owen. 

13. yivopivag^ yivopeva. Bengelius. — Then a comma should be placed 
after o-qfxsTa, and another after {xsyahag. Several MSS. and Editions 
transpose the words. Dr. Owen. 

20, 21. To apyvpiov <rou &c] In the common Editions these verses seem 
to me to be ill pointed. Distinguish rather in the following manner: 
Place a colon or note of indignation after the word kir(oXv,a.v. Then, in- 
stead of the full-point, insert only a comma at xla<rBai, that the first 
clause, on rr t v ^cop-av &c. may depend on the latter, oux e(fli <roi &c. The 
whole will run in English thus: Thy money perish with thee! Because 
thou hast thought that the gift of God may be purchased with money, 
thou hast neither part nor lot in this matter: for, such a thought is a 
plain indication, that thy heart is not right in the sight of God. Owen. 

20. <5ia xpr^araiv x7a<rfla».] It is a wonder that in so many Versions the 
verb xlourdou should be taken passively, possideri, and acquiri, to be pur- 
chased; when it may so well be taken in its usual active signification, as 
in the N.T. it always is: on svo^io-ag 8ia ■^pr^xa.rwv Tiiaar^oti r^v ftwoeav rod 
Oeov' because thou hast thought by money to purchase the gift of God. 
Ei'?) elg a.'KUihzia.'j must be the same as stflai s\g car(u\=ia.v ; so, instead of 
cbroSorq, 2 Tim. iv. 14, many MSS. have anrolaxrsi. See Gen. xxvii. 28. 
xxviii. 4. Deut. xxviii. 24, 25. That this is not an imprecation, but a 
prediction of what would befall Simon without repentance, is generally 
thought. And, indeed, it seems inconsistent with the spirit of Christianity 

to 



ACTS, CHAPTER VIII. tfl 

to imprecate perdition to any man ; and with common sense, after a man 
has wished that destruction may befall another, to shew him in the next 
words the only way he can avoid that destruction. Markland. 

28. xai avsyi'Movxi] In some MSS. this xa\ is wanting; whence it seems 1 
they read thus : v\v ra uirocflpi^xov, xa\ xohr^svog Itt) toO upfxarog auroo avz- 
ytvctxrxz, &c. which is very well connected. The foregoing verse too may 
be pointed differently. Markland. 

31. Ilcog yap av Suj/a/juwjv &c] The Negative is to be understood, of 
which yap gives the reason: Oo* tsrwg yap av §vvalfA7)V, lav py &c. The 
meaning of ver. 33 is so very uncertain, that almost every commentator 
explains it differently. It is scarcely worth observing, that in the fore- 
going verse there is a good Iambic : 

''Aquuvog, ooTwg oux avvyei to (flofta. Markland. 

£3. 'Ev ry TaTTBivaHrsi aurou rj xplag aurou TjgQij.J It would agree with 
the Hebrew, Isai. liii. 8, if we read xai xpiosi. Beza, Drusius, Par. 
Saer. — The LXX, for T\\h BDWDm *mz read ftph "WDBtDB "lOT, in 
angustia judicium suum accepit; which means, says Grotius, postrjuam 
depressus fuit, ablata est ah eo poena. The LXX read according to the 
present Hebrew text, except that they joined the 1 which begins BQtlftXfi 
to the end of the preceding word ; through his affliction, i. e. in his hu- 
miliation he was taken from judgment. Dr. Kennicott will inform us, 
whether any copies now read 2 for 12 prefixed to *££f. Dr. Sharpe's Se- 
cond Argument in Defence of Christianity, p. 227. — None of Dr. Ken- 
nicott's copies read so. Dr. Owen. 

Ibid. avTQu rig hirjyrjo-erai ; oti a'l^srat ct7ro T7\g yr\g ij £a)^ aurou.] F. 
point thus: Zi7]y^o-STai on a'tpsrai airb ri)g yy\g % £ong cwtgu; who shall 
declare his generation in that his life shall be taken from the earth ? 

Markland. 

37. EI7TS Sg &c.J This whole verse most MSS. leave out. . Bengelius 
and Wetstein. — The MSS. that retain it are more numerous than those 
that leave it out. Dr. Owen. 

39. (siropzuslo yap ryv 6§ov aorou, ja'ip<av)\ So 1 would distinguish, if 
this was from the author. Brogeoelo rrjv o§ov aurou is answered by our he 
went his way. So again, ver. 26* of this chapter, t^voSov tt^v xaragalvooo-av, 
the way that goeth down &c. Qxx. Can a way or road properly be said 
xara^aiveiv, or to go down? Perhaps leadeth doivn, ryv xardyouo-av. 
Markland. — All the MSS. agree in reading xaTa€atvov<rav, except one r 
which has Qtpoucrav. N. B. yap pro Ss vel hr\. Dr. Owen. 

3 a CHAPTER 



$6i CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER IX. 

1. e/A7n/eaH' dareiXrfi xcti Qovov eig, &e.] Till e[t.7ruea)V is explained, it ig 
conjectured, EMnAEQS a7rs«X%, xa) <p6va)U, (from 4>ovaa> or ^ovsw) e)g 
rovg {Mx-fyrag, full of threatning, and eager to slay the Disciples, &c. 
because it is not apprehended how Ipirvkon/ a.w£\kv$ can signify breathing 
out threatnings. Even ex7rvswv would not have exprest this. Perhaps 
«7rsjX^ xou 4>ovou may be expounded oureiTajg Qovixijg. In ver. 2, a comma 
seems to be wanting after ovlag. Markland. 

2. r% 6<5oo ovfus^} Rather, with two MSS. rr^g 68ou TawTTjs Wag. St. 
Paul, referring to this very place, says, chap. xxii. 4. ruuryv r^v bbov ed>»a>£a. 

Dr. Owen. 

7. axouovleg jt*ev ttj$ <Poh%, pj&eva §£ Qewpovvlsg.'] Chap. xxii. o, St. 
Paul himself says, to [Cbv Qcog sQsao-a.vio, Tyv ds <p<ovr,v OYK yxovo-av. This 
is hard to be reconciled, unless we suppose the passage here has been cor- 
rupted, and that axooovlsg and Srswpouvlsg should change places, and then 
for rrig <j5a>t% we should read to <£>/>£, a similar word : seeing the light, 
but hearing no one, as vers. iEthiop. Secopouvleg ro <poog, fyayvrjg Ss py axou- 
ovisg' Valla on cap. xxii. 9. and P. Junius. — 'Axouco with an Accusative 
signifies more usually to understand, as John xii. 2,9. 1 Cor. xiv. 2. Gen. 
xi. 7. xlii. 23. and if translated so, Acts xxii. Q, they understood not the 
voice that spake to me, the inconsistency would be removed. See Gro- 
tius. — Perhaps for pjSe'va we should read MHAEN, seeing nothing; as 
the Vulgate and Syriac read oudh for ouMvol, at ver. 8. 

Ibid, axouovlsg jasv r% Qwvrjg, jw/qSsi/a hs ^ewpouvlsg.^ How to reconcile 
this passage with a relation of the same event, xxii. 9, where St. Paul 
asserts, to jxev <pd>g sfteao-avlo, t^v S= tpwvrjv oux yxovcrav, is a matter of no 
small difficulty. Different writers have had recourse to different solutions; 
all which appear to me unsatisfactory. That an error has crept into the 
text in one of the places is obvious: the MSS. hitherto collated afford no 
assistance. Recourse must therefore be had to conjectural emendation ; 
and, on that account, I would propose reading axovovleg ph t% ^(ovr^g pj- 
SsV $aig 3e Ssmgovvleg. Bp. BarringtoN. 

Ibid. " Hearing a voice, but seeing no man." Ch. xxii. ver. 9. "They 
saw the light, but heard not the voice of him who spake unto me." I see 
no irreconciieable contradiction in these passages; and, if I might be per- 
mitted, I should say, that, in chapter ix. they heard a voice, but they saw 

no 



ACTS, CHAPTER IX. 363 

no man ; and in the 22d, that they saw the light, but heard not the words 
of him who spake unto Paul. Where is the contradiction, or the difficulty? 
We are not obliged to translate 4>a)v% by the same word that we translate 
Qxvvriv rou Xa^ouvrog poi. It was very possible for the attendants of Paul 
to have heard a voice, and yet not to have heard what that voice uttered ; 
or to have heard a voice distinct from the voice of him that spake to PauL 
Compare Homer, II. A. ver. 198. 

O'/o) <pouvo[x.svr), tcov K aXhaM ourig oparo. 
And Eurip. Hippol, ver. 58. 

KAuojv y.sv au^ijg, o^pa. S' ou% bp&v to trov. WESTON- 

8. 01/Uva. ?£xs7rs-] F. ovblv, as p] jQasVom/, ver. 9. Dr. Owen. 

12. Ka< elbsv — aj/a^Aexf/yj] Some inclose this verse in a parenthesis, as 
the words of Luke. But it should be one continued speech, as the Syriac 
renders it. Beza, Grotius, Bengelius, and our English Version. 

l6\ u7ro&st£(o a-jTcp, oVa SsT aurov — arafieTf/} 'T7ro^sj§a> Iv aurm, I will 
shew in him, or by him, would have been seemingly much better here 5 
evhi£o[i.ai kv <ro), Rom. ix. 37. Irenaeus iii. 15, (quoted in Kuster's ed. of 
the N. T.) to the same sense, ex ipso, ef aurov. — In the middle of the 
verse aurov is wanting in MS. 1. of New College; which MS. though very 
modern, from many striking differences that may be observed in it, must 
have been taken from an excellent copy. This single instance would 
prove it. As? is put absolutely, and without a Case following it, as in 
this same author, Luke xviii. 1, vrpbg to $sh zsavrols Tspoosuyeo'^ai, that 
men ought always to pray: so our Version. It is frequent in profane 
writers. 'Eyco yap v7ro$sl£a) hi awrto no~a 8sT virkp too 6uoy.arog ^t,oy nra^siv. 
After $ei, may be understood zsavra riva, every man, or any man; there 
being no reason why every man, if he be called to it, should not 
suffer for Christ's sake as much as (aurov) Paul did. This is what our 
Saviour meant: I will shew you by him, as by an example, what every 
man ought to suffer : not, / will shew to him what he ought to suffer : 
which, though it be true, does not reach near so far as seemingly it 
should do, and as might have been expected. AurS may signify by 
him: but in other places, where it is joined to uTro^sixvu^i, this Dative 
signifies to. As for aurov, I am perfectly satisfied that it was not from 
St. Luke, and that the sense just before expressed was (though probably 
few besides myself will be of this opinion): / will shew by him, what 
ought to be Suffered., &c. Markland. — The relative aurov is wanting 
likewise in two of the Goislin MSS. Nor does Theophylact acknowledge 
it. Dr. Owen. 

3 a 2 19. 



3G4 CONJECTURES ON THE NEW TESTAMENT. 

19. 'Eysvslo he %<xv\og P-stol tcov Iv AajxaG-*a> y.u(h)Twv i)y.eqa.g riuag.l 
Here we begin the 19th verse as a new transaction. Paul being converted 
in his journey to Damascus, at his arrival there is baptised by Ananias. And 
having recovered strength by some refreshment, after he had fasted three 
days, he consulted not with flesh and blood to learn the Christian doctrine 
of Ananias; nor did he go to Jerusalem, to consult those who were Apos- 
tles before him; but immediately went into Arabia [Gal. i. 16], where 
having been by revelation more fully instructed in the doctrine of the 
Gospel, he returned to Damascus, and preached for some time in the 
Synagogues. This return is here described 'Eyevelo 6 Xetihog, &c. at the 
end of the year ; and his former departure in the preceding words, xou 
^a&aiv Tpofyrju lvWyy<rev. See Bp. Pearson, Annal. Faulin. p. 2. 

20. tov XourJof, on ouro£ etrltv uiog too @=ou.] This is very true, but it 
does not answer Paul's purpose, whose business was to prove, not that 
Christ or the Messiah was the Son of God, but that Jesus, who was cru- 
cified at Jerusalem, was the Christ or Messiah. This was the first and 
chief position to be proved to a Jew. Instead therefore of tw Xp ktJgv, the 
reasoning absolutely requires tov 'Irjff-ouv : the truth of which appears from 
the sense, from ver. 21, 22, and from a number of MSS. Markland. 

Ibid, exrjpvo-crs toi/ XpJtrlov,] This is not right, rov T^eroSv is manifestly 
the true reading : supported by nine MSS. and Jour of the antient Ver- 
sions. Dr. Owen. 

21. oi/0/A.a TotiTo'J Instead of a colon, place only a comma at touto. 

Dr. Owen. 

23, 24. avsXsTf odtrov. % Eyvcotr§T] Ss rco i,aoAa> ij ettjSouTo; aurwv. trraps- 
Tr'jGouv rs &c.l Distinguish: — <ruv££ov7>.zU(ravlo oi 'Io*j3a7ot avetelv aurov 
{lyvcotr^ Z\ tco SauXa) 13 £7r;£ouA73 auTtov), zrapsrripovv re rag zsuT^ag &c. 

Markland, 

25. xa&y\xav 8ta tou relyovg,'] The expression £ta rod relyovg is similar 
to 8ta twv xEp<x\t.(av, Luke v. 19. The use of 8ia is the same in both pas- 
sages, and proves that in the latter nothing more was intended than let- 
tin o- down the sick of the palsy by' the side of the house, as St. Paul was 
in this let down by the side of the wall. The whole transaction of the 
miracle in St. Luke is most satisfactorily explained by Dr. Shaw in his 
Travels, p. 277. fol. ed. Bp. Barrington. 

27. Tspbg roug onrooloXoog,'] To the Jtpostles: viz. Peter and James, 
il Of the other Apostles he saw none." Gal. i. 18, 19. Dr. Owen. 

Ibid. xa\ on e>wa?^<rev auTcf] F. xou o,ri eAkXtjcsv, and told them What 
he said to him; Barnabas being very particular in his narrative. Beza, 

ed. 



ACTS, CHAPTER IX. 3^5 

ed. 1594. 8vo. — Read o,n, of which t<ra in Var. Lect. seems to be an ex- 
plication: what he said to him seems much more to the purpose, than, he 
had spoken to him. Markland. 

28. s\cnrcipivo , l j.s'jog — xa\ Zoappr l <ria£o[J.£ , Jog sv to> ovo^ali 8cc.~\ This Beza 
connects, zsafprpia.Qou.cvoc — IxaXej, and speaking boldly — he disputed 
against the' Hellenists, that is, Proselytes to the Jewish religion, called 
Hellenists in distinction to Hebrews who were Jews by descent. Lardner. 

Ibid. ex7rop£u6^svog h 'Ispoyo-aA^a. So distinguish, with a full point at 
'Ispoys-aTu jx: and then join what follows to the 29th verse. Dr. Owen. 

31. oixodo'xoijix.svai xa\ ■aropBvoixsvai — Uvsu[xalog s7r?ojGyvov]o]j With a colon 
at o\xoho[x,ou^.svaf xa\ nropsuoixsvai — rrj ■usapaxhtpzA roy ayiou Uvsoy.arog, 
£7r/a]9yW]o. Markland. 

33. og r]v ■csaqa.Xskuit.hag'l The relative &g serves for a causal in this 
place; the same as r]v yap, or an fy. So xiv. 8. xvii. 11. Markland. 

37. Xo'ja-avlsg §e aur^v.] for AooVa<rat : it being the business of women 
to wash the corpses not only of women, but of men too. The men some- 
times washed those of their own sex. Markland. — The word Xouo-avlsg, 
though of the masculine gender, may yet be applied to women. See Wet- 
stein's note on Luke xxii. 5S. Dr. Owen. 



CHAPTER X. 

t. euo-evr)g &c] A devout man, &c. i. e. a Proselyte of the gate. See 
ver. 22. Dr. Owen. 

3. EISsv h Soaixali] This had better depend on what goes before, and 
the period begin, Kai 8eop.evo£ — e!(iev, There was one Cornelius — a good 
man : And he fearing God saw in a vision. Beza. — Or, if rji/ be omitted, 
as in several MSS. the construction will be 'Avr)p 8s rig — sibev. As the 
text stands, it is not well connected. Markland. 

Ibid, aioav evvarrjv] The ninth hour, being the hour of prayer. See 
Acts iii. 1. Dr. Owen. 

6*. Ourog ^.aXrjost — ttoieh.'] These words, though wanting in several 
MSS. and marked for omission by Wetstein, are yet necessary to com- 
plete the sense ; and are verified by the 32d verse. Dr. Owen. 

9. btSonropouvTcov exshoov] Rather aurdSv, with several MSS. as s^yrpa- 
[ueveg auroig, and daridlzihsv ayroyj, ver. 8. But Tsa^atrxBua^ovraiv sxsivwv, 
ver. 10, because different people are there spoken of, viz. the people of 
the house. Markland. 

1U 



36*6 CONJECTURES ON THE NEW TESTAMENT. 

11. river capo- iv apyoiig SsSe^eiw] Perhaps axpoig. — But apyr\ is used for 
the extremity of any thing; as of the two ends of the breast-plate, sir 
ct^or^ag rag a^yjxg too Aoys/ou, Exod. xxviii. 23. xxxix. 15. Of a rope, 
(nratrag rr t v aoyj\v rod (flpo<$>ou, Herodot. iv. 60. and zrWexlag zssto-^.arwv 
upyag, Eurip. Hippoi. 77 1. rag rctiv fjt,Yipv[xarcov upyjxg, the ends of balls 
of thread, Plut. vit. Cic. apyjxg <fli>7rivag, the ends of ropes, Diod. Sic. p. 
22. C. ed. Rhodoman. 

Ibid. Isls^ivov, xaf\ These words are wanting in several MSS. ; and in 
the next chapter, ver. 5> it is reo-o-apcriv apyjxig xabiz^ivov. The words 
above may justly be suspected ; and that the passage should run, t^ovr^v— - 
re<r<rap<riv apyjxig, xa^isixovrjv ex rod ouqavou, a large square (or four corner) 
sheet, &c. Markland. 

12. rot. rer paizota rrjg yr t g, xa) rot. ^yoloi] The Syriac, Coptic, and 
Latin, and several MSS. leave out xa) rot %?ipla. Beza. Brought from 
xi. 6*. Bengelius. 

14. y axctftaprov.~] A gloss, inserted here, and in ver. 28, for explaining 
the word xoivlv. Bp. Pearce. 

17- 'Qg 8s ev eot-vrai herjiropeij 'Qg 8s ev eavra>, viz. ysvopevog, 8«jTopei, 
As he doubted, being himself, as yevo\x.evog iv eavrai, xii. 11. Starkius, 
Not. Select, p. 117- — But as ev eaurtp s\%a>g, e^pi^w^evog, stirs, is said 
John vi. 6*1. xi. 38. Luke xvi. 3. so here Iv eavrai 8nj7ro'psi. Wolfius. 

20. [i.7]h\v fiiaxgivopevog' Sjotj eyco airsGia'hxa auroug'~^ F. p.7i^ev Ziaxoiyo- 
psvog OTI, not doubting that / sent them. Markland. 

21. robg a7re<fla\y.evovg — aurov] These words, taken from ver. 17, are 
superfluous. They should therefore, in conformity with several MSS. be 
left out. Dr. Owen. 

24. avayxaiovg tyl'koog'] Rather with the Syriac avayxalovg KAI <$>faoog. 
But the Arabic, still better, for vJjiAows reads ayloug. Beza. — Read 'Avay- 
xouoi cp/xot jointly, denoting affines, kindred by alliance; as o-ufyevelg does 
cognati, kindred by blood. Grotius. 

36, 37* T0V ^oy " ° v a-irkalsihs — ourog h<fli zsavroiv xvpiog. upHg ol'Mel 
Connect rbv T^oyov with olldle in the next verse, and read {ourog e<f\i zsdvrwv 
xupiog) in a parenthesis, prjpa being repeated as synonymous with "Koyov: 
Verbum, quod misit filiis Israel annuncians pacem per Jesum Christum 
(hie est omnium Dominus) ipsi nostis, verbum, inquam, quod J actum est 
per omnetn Judceam. Erasmus and Schmidius. — rbv \oyov for xara rbv 
"Koyov, according to the word which he sent to the children of Israel. Pis- 
cator. — Rather say rbv Koyov ov is put for ov Xoyov, as rbv oiprov ov x7*,u){asv, 
1 Cor. x. lo*. rbv T^oyov ov SjeOe'pjv ujuv, Hag. ii. 6*. Stolbergius de Solcecis- 
mis N. T. p. 61—64. 36, 



ACTS, CHAPTER X. 36*7 

3^5 37- (o^Tog sefit vtuvtcov xupiog.) These parenthetical words are of 
great weight ; and were meant to prove, that what Christ preached to the 
Jews was equally applicable to the Gentiles. For, as Lord of all, he 
must alike intend the salvation of all. See Rom. x. 12. St. Peter seems 
to have urged the argument in this concise and covert manner, that he 
might give no offence to the Christian Jews, his companions. Dr.OwEN. 

38. 'l?i<rwJv rov awo Na£ap>r, cog s^piosv avrov ®eog.~\ Aurov is here, sl$ 
in a great variety of passages, taken ex abundanti. A remark which may 
tend to remove many difficulties attending the construction of these pas- 
sages. Bp. Rarrington. 

39, 40. ov xa) avsTxov xpspacravleg liri %uKov.~] With a less distinction 
connect it with what follows, rourov 6 ®ebg yyeipe. P< Junius, 



CHAPTER XI. 

3. "Ot»] Vulg. Quare, reading probably T/. Or, as Chrysostom, 
Atari. Erasmus, Beza. — T* art, is a chiding form, Why did you go? as 
Gen. xliv. 4. Luke ii. 49- Pricceus in loc. Lucae. P. Junius in Luc. li. 49, 

4. e$ertQelo aurolg xa^s^ijg'] F. TA xa^s^ijg. Dr. Mangey. 

6*. xa) ra 9-Tj^/a,] These words may be left out, as being comprehended 
in ra. rsrpairo^a. They ai'e wanting in the Syriac Version. Dr. Owen. 

8. -4 axaftaprov] A gloss, as before, chap. x. 14- 28. Bp. Pearce. 

15. *Ev l\ rm ap^acrQal pe XaAsTv,] Not, and as I began to speah; but, 
and as I was speaking. See chap. x. 44. "Apf ao-Qai is in this, as in many 
other places, a mere expletive. Dr. Owen. 

17. lym Ss rig T)pr)v Zuvarog xoolivcrai rov 0sov;] TV hat am I that I 
should withstand God? Our Version. If rig be an Interrogative in this 
place, it might seem to be better pointed, lyw Se rig •q/x^v; Suvarog xca- 
Xu<ra* rov Ssov; but who Was I? a person able to hinder God? But if it 
be indefinite, and put for av^pcowog, as it often is, the version should be, 
but was I a person able to hinder God? The common reading indis- 
tinctly jumbles both together. Markland. — Perhaps for rfpjv it should 
be lym 8e rig ei]w.j; for -^jw.t]v is poetical, and the MSS. omit Ss* Beza. — - 
But r^v is frequent in the LXX, thrice in Prov. viii. Twice before in 
this very chapter, 5 and 11. As as vera, Cic. Ep. Fam. vii. 33. RapheL 
Not. Polyb. 

19. It) XreQavut,'] should be translated, not, about Stephen, but, after 
the death of Stephen. See chap. viii. 1. Dr. Owen. 

20. 



368 CONJECTURES ON THE NEW TESTAMENT. 

20. 'E7&r)vi(fius] Usher, Beza, Grotius, doubt not but that it should 
be read "E^rjvag, as our Version and many others, the Vulgate, Syriac, 
Coptic. But see JBois, Whitby, &c. who maintain that 'EXtajvierlaj is 
right, and means Jews who used the Greek language only. Dr. Owen. 

24- on r\v c.V7]p ayaftog — nnVJea^rj These should be included in a paren- 
thesis, as the words of St. Luke ; if, indeed, they be St. Luke's ; for I 
greatly doubt it. Dr. Owen. 

Ibid. ra-/Vyjp7]£ Ylvsvparog aylou ho) zsl(flsais~\ F. xa\ %agtTog, as many 
MSS. read, chap. vi. 8. Dr. Mangey. 

28. Aj,aov piyav psTO^siv e<re<r0aj] Several MSS. injudiciously leave out 
/xlXAstv as superfluous. But as here, so chap, xxvii. 10. And so Xenophon, 
s\ y.h piTO^si crAoTa s<re<rbai. Cyr. Exp. lib. v. p. 390. Svo. Dr. Owen. 



CHAPTER XII. 

4. (tsra to licio-yoC] Not, after Easter, as our Version; but, after the 
Passover: at which time it was not lawful to put any man to death. See 
note on John xviii. 31. Dr. Owen. 

6. %[kbXKbv avrov Tsqoayeiv 'Hpcotirig] Upoaysiv has usually a different 
signification in the Evangelists, viz. to go before him, not to bring him 
out. That it is faulty, seems probable from the variety of readings, wpocr- 
uysiv, ayeiv, zTpoa.ya.yeiv. Chap. XXV. 26, rsporjyayav avrov s<p' up.wv, I 
have brought him forth before you. Markland. 

8. w7ro3*j<raf) Some Edd. read u7roSu<rov, and the Vulgate subindue, 
which might easily be corrupted by the like sound of t\ and u. Stunica 
contr. Erasmum. 

IK ysvopsvog sv eaortoj So Xenophon, h eavrio eyivelo, ad se rediit. 
Cyr. Exp. lib. I. p. 56". ed. Hutch. Svo. Dr. Owen. 

12. %wlav re] Perhaps, 2HEYAI2N re, and SnETAONTES, xiv. 6. 
Peter, being left alone in the street by the Angel, naturally made haste to 
some place of safety. Hammond, P. Junius. — But o-uv&cuv is right, as in 
Diog. Laert. in Solone, c. 56. Lucian. Toxar. p. 44. Joseph, vii. 10, & 
passim. Markland. 

13. ttooo-rjxQs 7sa.iUo-xri uiraxouo-ai] Which office of listening, and giving 
answers at the gate, was assigned to slaves, men or women, as appears 
from the word sraiOiVjo] here : and Theophrastus, chap. v. ■srsp) aygoixlag, 
makes his clown or ill-bred man go to the door himself, when any body 

: hnocks, 



ACTS, CHAPTER XII. 569 

knocks, xtyavrog (sc. rwog) r^v ^\>p<xv, u7raxoZo~<xi aoroj, as Casaubon truly 
corrected it, for 67roucoo<ra.i : who, in his Notes, brings out of Plautus re- 
sponsare and auscultare to this purpose. Those who are desirous to see 
more instances of this matter may consult Xenophon, Sympos. init. p. 
873. E. Demosthenes in Euerg. p. m. 324, 325. ed. Hervag. Josephus, 
Antiq. vn. ii. 11. where >] §v poo pig is mentioned. Lucian. Icaromenip. p. 
203. ed. Grzev. Auctor Asini, in the Works of Lucian, p. 77. Markland. 

15. Mai'vj).] In some MSS. interrogatively, Art thou mad? Beza, 
Mill ; approved by Bengelius. 

17. 'Ajra/7 steals 'loixalGiQ. Tell these things to James: i. e. James the 
less — for the other James was dead. See ver. 2. Dr. Owen. 

19. dbra^ATjva*.] The reading of the Cambridge MS. was originally 
here dbroxJavS^vaj. The Syriac and Coptic Interpreters seem to have read 
the same. But such reading came in by way of interpretation. The text 
is right ; for cara^r^on stands here absolute for 6anx.}fiijva.i elg Savarov, or 
e7ri ^ravuTui. Dr. Owen. — I am inclined to think, that Luke wrote 
as-a/^Gijvai. See Matt, xxvii. 5. and Petr. Alexandr. apud Millium. Bp. 
Pearce. — How does it appear that strangulation was a mode of punish- 
ment then in use ? In the other way all is clear ; and expressed, though 
elliptically, in the very language of the purest Greek Writers. JOr.OwEN. 

Ibid. 8i£Tpi£sv] The sense seeming to require I«s7, as in our Version, 
and there being so many instances of the expression, make it more pro- 
bable that exsi by some accident may have been omitted here. John iii. 
22, exei StsTQiGe. xi. 54, xaxsT 8tero(£e. Acts xiv. 28, and xxv. 14, h£rpt€w 
§s exsi. I suppose it will scarce be said that the construction is, hirp&sv 
e\g rrp Kaio-apsjav, for iv rf, Kajo-ape/a. See if diirqiSsv, without ixsi, can 
be defended by xiv. 3. But there too ixsi is found in some copies after 
hiirpi-tyav. See too xiv. 21, in the Var. Lect. Markland. 

20. *Hf — ^yjxojuLa^tov Tvploig &c] was highly displeased with the Ty- 
rians, our Version ; iratus erat Tyriis, the Vulgate ; infenso animo erat 
in Tyrios, Beza. The expression r'-rowlo eiprjvriv, they desired (or begged 

for) peace, seems to imply something more, and that they had been at 
war: and so in the instance which is brought out of Plutarch in Demetr. 
p. 898. D. ouSey a£jov T^oyou zsparlcov Ay^rptog, o^uog sQu^o^a^e* is pig 
aorovg, oTi &c. So that fy ^yp.o/Aa^cuv Tvploig &c. should rather have 
been translated was at war with the Ti/rians and Sidonians out of some 
pique. The reason given why they desired peace was, ho\ to rpsfyea-Qai 
&c. because their country had its provision of corn from the king's 
country. So in Josephus, Antiq*. vin. ii. 7. Hiram King of Tyre begs of 

3 b Solomon 



370 CONJECTURES ON THE NEW TESTAMENT. 

Solomon to supply him with corn. See § Q. and cap. v. § 3. of the 
same book. Observe too the propriety of the verb rpe<ps<j-0a«, concerning 
provisions of corn. Markland. 

21. vrpbs auToup, to them] To whom? From what went before, one 
might think that the speech was made to the Tyrians and Sidonians; 
but from the History it appears to be made to the people of Ccesarea. 
In ver. 22, xa) ovx signifies rather than, as often ; and iirs<P(ovsi should be 
in answer to what Herod had said ; that is, acclamabat. Markland. 

23. ysvopsmg a-xioXrixo^coTos,] If <rx(0Xt)$~ never signifies <pQe?ga, « 
louse, of which I conceive there is no instance, the opinion of Herod's 
dying of the morbus pedicularis must be groundless. Josephus (Anti- 
quit, xix. 7.) in his account of this event, says, r<5 t% youfloog aCkyr\]xaTi 
SiepvourQsig rov 0jov xarecflps-tysv. As violent complaints in the bowels may 
be compared to the gnawing of worms, and as Josephus expressly attri- 
butes Herod's death to a disease in the intestines ; may we not suppose 
that to be the secondary cause, though the immediate hand of Heaven 
was the first ? Bp. Barrington. 

24. %oi;avs xou eVAijQuvslo] Taken from a common form of speaking : 
Acts vii. 17. Genes, i. 28. For, as Beza well observes, the Xoyofrou 0eot> 
cannot increase and be multiplied; but the converts to it may. This is 
what is meant. Markland. 

25. ~Ba.pva.6ag 8e xa\ SetvXof. Here should begin a new chapter. 

Bowyer. 

CHAPTER XIII. 

1. Iv 'Avho^ej'a xala r^v du<rav lxx7a](riav\ F. xala r^v sv 'Av7w^s/a ouarav 
mx7ai<rlat.v. Dr. Mangey. — So read the Vulgate Interpreters. Dr. Owen* 

2. 7soo(rxix7a\^.on at>T0i)4,\] Tspag xixXrjy.ai, P. Junius; or crpoxexAij- 
jtaj, as one of the Medicean Copies. Dr. Owen. 

Ibid. 'AQ&pia-ale &j po*] Separate jam mihi. Vide Exod. xiii. 12. 

Erasmus. 

3. onrh.u<Tav.~] F. airi*.u<rav avTovg. For so reads one MS. and the Vul- 
gate Version. Dr. Owen. 

8. 'EXufAag] Bertram says, he was called so, being a magician, which 
in Arabic 'ExJjaaj signifies, from yds., Elim, sciens. Dr. Owen. — 
But, in Cyprus, Arabic was not used. Read therefore 'Exu/*a£, with a 
circumflex, as 'Oxo/wi-as, Rom. xiv. 15. which two names are the same 
with 'J&.uy.oTspos and 'QAupno'Scogos.-— OuVa> yap jAsdegpjfsugloM &c. was 

added, 



ACTS, CHAPTER XIII. 371 

added, and not genuine, as in many other places. Scaligerana, p. 134. — ■'' 
But 1. Is ' RhvpaTepog more a Greek name than 'EAu'jw-aj? 2. Rabbi, a 
Jewish title, was retained in all Countries: why might not 'EXvpag like- 
wise, an Arabic title ? 

Ibid. 'EAuft-as pa-yog] Read payog, and elsewhere 'ASSk, CTarr,^ 
Elymas, which signifies Magus; and Abba, which is Father. D. Heinsius. 

9. arsvltroLs e»£ awrov] Vulgate intvens, and in the Glossary intuens, 
arevigwv, and had better perhaps be read so here. J. Pricceus. 

14. eK«6j(ray.] 7%ey sa£ down: which was an indication, that, if per- 
mitted, they had something to speak. Dr. Owen. 

18. erpwroQoprjo-ev aurobg] This discourse has three words scarce and 
singular in the Sacred Writings, tnf/oxrsi/, sr^o7ro^pr,trsv, xarsx?*.ripovo{x.r}<rei/ ; 
the first taken from Isaiah i. 2; the second and third from Deut. i. 31. 38. 
And as these two chapters are to this day read on the same Sabbath in the 
Jewish Synagogues, we may suppose they were both read there in Greek 
in St. Paul's time, to which he alludes ver. 15. Now, Deut. i. 31, it is 
expressly sTpo<po<p6pri<r$, which it is probable was the word used here. Ben- 
gelius. — The Alexandrian and three other MSS. read krpo<po<p6pYi<rev, ac si 
nutrix aluit : which was also the reading of the copies from whence the 
fulgate, Syriac, Coptic, JEthiopic, and Arabic Versions were made. 

Dr. Owen. 

20. tog sreari Tsrpaxoo-ioig xai zjsvrrjxovla. ebcoxe xpiTa.g~\ After these things 
[from the division of the land] he gave them judges Jhr about 450 years. 
But how is this reconcileable with 1 Kings vi. 1. where, even from the 
Exodus to the building of the Temple, in the 4th of Solomon, are com- 
puted only 480 years? Now deducting from that period of 480 years, 40 
years in the wilderness; 5 from the entrance into Canaan to the actual di- 
vision of it ; 27 [rather 20] of Samuel ; 20 of Saul ; 40 of David ; and 

5 of Solomon ; in all 135 years ; there will remain for the time of the 
Judges 345. Read, therefore, tog TPIAxo<r/o»£ vrevTyxovla., about cccl 
years, St. Paul not speaking here precisely. And in this reformation both 
Luther and Father Houbigant agree. — But they proceed on the common 
strange mistake, that the years, in which the Judges are said to have 
ruled, include the years of the Jews several servitudes, when the Judges 
did not rule. Mr. Jackson, therefore, finding the reign of the Judges to 
be 345 years, adds the time of the people's servitude 91, and an inter- 
regnum after Eli of 20 years, which brings us to 456 years; but deducting 

6 years, from the beginning of Joshua till the land was divided (which is 
the period from whence St. Paul reckons), we have exactly 450 years. 

3 b 2 The 



372 CONJECTURES ON THE NEW TESTAMENT. 

The number in 1 Kings vi. 1, is probably a corruption, and should be 
read, not 480, but 580, as G.Vossius, Isagoge Chronol. Diss. viii. c. 6, 7. 
Perizonius iEgyptiarum Orig. Invest, c. xvi. and others, agree. — Or, as 
Mr. Jackson maintains, Chronol. Antiq. vol. I. p. 147, &c. is an addition 
to the Hebrew text, made by the later Jews, to shorten their chronology, 
in opposition to that of the Christians. Those words of 1 Kings vi. 1, do 
not occur in Origen. Com. in John, p. 187, where he cites the text, and 
differs from the computations of all the Antients, Pagan, Jewish, and 
Christian, before Eusebius. Mr. Jackson agrees, within five months, in 
the period of 580 years, from the Exodus to the building of the Temple; 
so that it is immaterial whether we admit the correction of 580, or re- 
ject the passage as an interpolation. — But the Alexandrian and other co- 
pies place ajg erstri Irsrpaxoo-iois xai z&evTrjxovla. to the inheritance of the 
land ; then jxera raora. shwxe xpiras. The clause cog eTe<ri TSTpaxocrtoig the 
Librarians might easily omit, and then insert in the wrong place. From 
the birth of Isaac to the beginning of ploughing the land is ccccxlvii 
years, which is said to be about that space of time. Bengelius. 

22. og T&oiYjarsi, z&avla. ra 9-etojju,a)a ju,ou] This is wanting in the text of 
Theophylact, and in 1 Sam. xiii. 14. and came not, probably, from St. 
Paul. Drusius, Par. Sacr. 

23. rfoeipe] So many read, from ver. 22. But better yyotye, as many 
MSS. from Isai. xlviii. 15. Dan. ix. 24, and especially Zech. iii. 8. Be- 
hold, I bring forth, ayco, my servant, the Branch or the East. Ben- 
gelius. — The phrase ayctys <rwri]pa is not to be found in any of these pas- 

<"' sages, nor indeed anywhere else. But yyeips g-cot^o. occurs often; see 
Judges iii. 9, 15. LXX. and is therefore to be preferred. Dr. Owen. 

24. ergo Tsspoo-toTTou rrjs eurotiw at>Tou,]J Before the face of his entrance, 
i. e. before the face (or person) of him entering. sIco'Sou for eio-ofteuovlos, 
or e\<rep%oiJLivoo, the thing for the person, which is very frequent. It may 
be understood hi the Hebrew manner, as in our Versions, before his 
coming or entrance, viz. into his office. Markland. — The word ispoo-wTrm 
seems to be redundant. It was originally wanting in the Basil. MS. nor 
have our Translators taken any notice of it. Dr. Owen. 

25. Tiva [xe ottovosits etvai; ovx ejp hydo] Vulgate, with an assertion, 
Quern me arbitramini esse non sum ego, alluding to John i. 19, 20. T»W 
for ov, as Mark xiv. 36. ou TI eyco %&*>. See 1 Cor. xv. 2. 1 Tim. k f* 
Callim. epigr. xxx. 

Outs xshevOio 
Xaijpoij TI§ zroTtfiobs «><$£ xa) w5s <p£ge*» 

/ like 



ACTS, CHAPTER XIII. 373 

I like not the path, which leads different ways. Erasmus, Raph. annot. 
Herodot. Palairet Obs. Phil. — But after oux sl/xi syco, understand 'Kptcflog, 
and let the pointing stand. So John viii. 24. lav yb.p pj CTio-lsuVrj/a art syco 
e»|xr oLTroQcutsicrQe h roug afxaprlaig vpcov where 6 yipuflog is understood, as 
here. In John i. 20, it is fully expressed, ovx s\(u lym b Xpurlog. Mark- 
land. — The copies of the Vulgate antiently wanted the interrogation, 
though they meant it, Whom think you that I am? I am not he : but, 
&c. 

27» toutov ayvo7}<ruvleg, xa! rag fycovag rcov zspofyrpcov — avaytvcoa-xofxivag, 
xplvavleg, en-X^pcocrav'^ Placing a comma after tovtov, connect it with xpl- 
vavleg, their rulers, by condemning him, have ignorantly even fulfilled 
the words of the Prophets, which are read every sabbath-day. A like 
transposition, John xiii. 8. 1 Cor. x. 27. Phil. i. 21. James ii. 1. iii. 3. 
Knatchbull, Palairet. — Connect tovtov with ayvorjtravlsg, and xa) rag 
<{>wva.g with sir'Kripaxra.v, the xai answering to another xa) ver. 28, not 
hiowing him, have both fulfilled in condemning him the words of the 
Prophets which are read every sabbath-day, and not finding any cause 
of death &c. Bengelius. 

28. pj&Ejuu'av aWiav Savarov evpovleg,'] Though they found no cause of 
death in him. 1'his could not well be said of the Jews; for they declared 
the contrary: compare Matt. xxvi. 65, 66. with John xix. 7. But it might 
justly be said of Pilate. See Luke xxiii. 22. Read therefore sopovlu, not 
evpovleg; and then the passage, will run thus — xa\ ^hsfxlav aWlav Savarou 
evpoila yTyo-avlo HihoLTov, &c. and they desired Pilate, ivho found no 
cause of death in him, that he should be slain. Bp. Pearce. 

3 1 . olnvig sJo-j] otrivsg vuv el<rt, which is the reading of several MSS. 
makes the appeal stronger. Dr. Owen. 

31, 32. tspog tov Xaov* xai vj/asj? &c] To the Jews at Jerusalem and in 
Judea: to whom are opposed upag; as ypeig is to roig truvavaGoitriv. They 
are witnesses of his resurrection to the people at Jerusalem ; and we bring 
the good news to them at Antioch, that God hath fulfilled, &c. Markland. 

32. exireTrhripeoxe rolg rixvoig avTcfiv v\\£iv, ava<flr}(rag 'Irjfroyj/'J The Arabic 
connects r^dv with avatflycrag, shelving him to us, as chap. iii. 22. 26*. 
Beza. — Place ijpv between two commas, that it may stand in apposition 
with Tsxtioig. Dr. Owen. 

2^. cog xu\ sv Tip \{/aAjxa) tw DsuT&pia yiyp(nflcti\ F. cog sv xJ/aA/xoij, or, as 
the Syriac and Arabic, cog ysypaiflai. Beza. — Or, cog h Tip •tyahp.co yi- 
yga7r?ai. For if the Psalms were cited by a numeral epithet, why is it not 
at the 35th verse said Psalm xv or xvi? Bengelius 3 Bp. Pearce. 

36\ 



374 CONJECTURES ON THE NEW TESTAMENT. 

36. i/7rr}osrr]<ra§ rf, too ©sou j3ouXyJ Connect: t-JJ tou ©sou fiou'AJ) e«otp.7j'9>j. 

Erasmus. 

41. ol xaT(x.<ppwriTa\~] The LXX seem to have rend in the Hebrew 
O v TQ for D^^Q, as the Syriac, transgressoi^es. Bengelius. — The Hebrew 
is the true reading, which the LXX mistook, and Luke copied from them, 
an error very common. Drusius, Par. Saer. — That they did not mistake 
it, see Pocockii Not. Miscell. in Porta Mosis, cap. iii. p. 30, &c. ed. Oxon. 
1655. Dr. Owen. 

42. *E>^tov}tov 8s ex rrjg o-ut/aya>7% ra>u 'lo'j^alcov, &c] This verse, as it 
stands, is to me inexplicable. Several copies read thus, 'Efyovlwv $s aUrtSv 
r&apexaXoov e\g *o /xsra^y (raGGarov x. K. But there is no need, I think, of 
so great an alteration : only strike out the words to. sOotj, (which are want- 
ing in our capital MSS. and which, as the Apostles had not yet applied 
to the Gentiles, see v. 46. can have nothing to do in this place ;) and then 
the passage, I apprehend, will be clear and consistent. Awed perhaps in 
some degree by the admonition, ver. 40, &c. The Jews and Proselytes, as 
they were going out of the Synagogue, besought that these words (this 
same discourse) might be preached to them again the next Sabbath, that 
they might consider and examine it further. And the next Sabbath, &c. 

Dr. Owen. 
Ibid. e\g to ftsTa|u <ra££aroi/] Perhaps, o-aGSarcov, viz. %povov, in the 
intermediate time between the sabbaths. Piscator, Grotius, Lightfoot in 
loc. — To the same sense, read <ra€6a.Ta>v, the Hebrew word being pre- 
served, as in Matt, xxviii. 1. i. e. in the following week. Jos. Seal. Em. 
Temp. vi. 553. (raSSarou to the same sense. Camerarius. — Because the 
Gentiles could not be admitted into the Synagogues, they desired the 
doctrine might be preached on the common week-days. Lardner, Rem. 
on Ward's Dissert, c. vii. p. 112. — It should be observed that the Alex- 
andrian, the Cambridge, and many other MSS. besides Chrysostom and 
Theophylact, leave out ra KQmj before e\g to jm,STa£y irSMalfbv, which gives 
an opening to understand, that, not the Gentiles, but the Jews, desired 
to hear Paul preach further on the same subject, the following sabbath- 
day, as De Veil, Tillemont, Bengelius, &c. — But others, though they 
admit that reading, think that the Gentiles desired it might be on the 
days between the Sabbaths, as Jos. Scaliger, Is. Casaubon, Grotius. There 
are authorities for both senses of the words. Of the former : Jos. B. Jud. 
V. 4. 2. Aa€18 re xa) ^o\oy.wvros, enri 8s ran> jxera^u rovrtoit /3a<nAea)V, 
David and Solomon, and the kings which followed them. Clem. Rom. 
ep. ad Cor. C. 44. xa) jxerafu ehWtyJfy SeSioxourtv, ovrcog lav xotjxijQaiiff-iJ/, 

8»a$efa>#o» 



ACTS, CHAPTER XIII. 375 

§t<xfte£(ovlou BTspot, ho\>xi[j.a<r[i.svoi uvbpsg, rrjv teiToupyloiv aurcoV, they ap- 
pointed the forementioned to be bishops. Afterwards they instituted 
ordination, that, when those should die, others, approved men, should 
succeed to their office. Theoph. ad Autol. 1. iii. p. 258. ed. Oxon. 12mo. 
tcov t*.sT<x%b vrfHXprjTwv, the following prophets : and twice, p. 273. Jo- 
seph. Antiq. x. 3. 2, tov h,stcx.Qj S<%e filov, he passed the remainder of 
his life. Of the latter: Dem. Phil. i. 13, Sig eig rov \x.<zTa.Qt %povov <jui/a/xei$ 
oj'ou.s9a 7J[uv inrap%siv, ovtisv oTai rs ou«rai otoisTj/, what forces in the mean 
time we think we have, are able to do nothing. Dion. Hal. iii. 24, ?yu> 
7sa.v\(t tov {usroL^b yjpovov, e£ ou 'Pa>jxa*oj£ u7rsra^a^.tv e\g ttj'vSs r^v ^fxspav, 
from the time we became subject to the Romans to this day. — It fellows 
in the text: And the next Sabbath-day came almost the whole city to 
hear the word of God. Under almost the whole city must be compre- 
hended many Heathens and Idolaters. This therefore was an extraordi- 
nary case *, and perhaps the irregularity of it may have occasioned the 
discordancy of the copies. — For ig%opievtp <ra&Sa.Tin should be read as some 
MSS. s^ojixsytp, approved by Grotius and others. 

43. <rs&o[LsvaiV c7po<rr]XuTa)v] F. (re£ojU,ss'a>v tov ©eev. For xspo(rr{hvTwv 
seems to be a gloss. — £s£o/xev<» denote Proselytes throughout the N. T. 
Acts xvi. 14. xvii. 4. xviii. 7. &c. See Pearson, Lect. iii. in Acta Apost. 
v. Lardner, ubi supra. — If this verse were included in a parenthesis, the 
connexion between ver. 42 and 44 would be more apparent. Dr. Owen. 

44. o-^sSov cra<ra v] zzohig] These words do not necessarily comprehend 
heathens and idolaters. They seem to imply no more than that the city 
was chief y inhabited by Jews and Proselytes, who all crowded on this 
occasion to the Synagogue. Dr. Owen. 

45. 'Kovrss 8e ol 'IouSaToj roog o%\ovs, &c] The strenuous Jews, knowing 
that many of their brethren &c. had already gone over to the Apostles, see 
ver. 43, were now afraid that more of this large assembly would follow 
their example, and therefore zealously laboured to prevent it; contra- 
dicting the things which were spoken by Paul. Dr. Owen. 

48. 'Axouovla 8e to. elwfj The Gentiles did not hear this in the Syna- 
gogue: they learnt it from the report that was spread in the city. 

Dr. Owen. 

Ibid, tov "koyov too KuptW] Read tov &sov, as the Arabic, Syriac, and 
JEthiopic Versions. The other mode of speech is unusual. Beza, Mill. 

* How far extraordinary it is hard to say. A Court of the Gentiles was not at first built 
with the Temple ; but was undoubtedly added to it afterwards, and the Gentiles admitted to 
it. See Watts's Short View of the Scripture History, p. 102, 103, W, B. 

48. 



37ff CONJECTURES ON THE NEW TESTAMENT. 

48. xa\ sTricfl£u(rav o<roi r t trav TeTaypivoi elg £«njy] Distinguish so that e\$ 
%a>riv may connect with the verb, not the participle : ew'uHeuvav, otroi ycruv 
TcTa.yix.evoi, e\g %ayrjv alwviov, and as many of them as ivere collected toge- 
ther, believed in everlasting life. 1^, which is translated by the LXX. 
<rovay<o, is turned by others Ta-rlo/xou, as Exod. xxix. 33. Knatchhull. — 
With the same distinction, render: and so many of them as had ap- 
pointed a day, professed their belief in eternal life. sTrttrleurrav, de- 
clared their belief, as it should be rendered Acts viii. 13. and Rom. xiii. 
11. y<rav TSTayfAevoi in the same sense with rp hiaTSTay^ivog, he had ap- 
pointed, Acts xx. 13. The Praeteritum passive often used actively by the 
Attic writers. See Kuster de Verbis Mediis, ^ I. 43. Markland, Quaestio 
Grammatica, ed. 1 7 63 . p. 280, & seqq. 

50. Tag cre€o{X£vag yvvalxag xai Tag euo~^fxovagj Read tre^atr^uivag yv- 
valxag, the respectable and honourable. P. Junius. — On the contrary 
tvo-eGeig and evhaSelg are Gentiles, Acts x. 7. Luke ii. 5. 25. treSopevag, the 
worshipers, the Proselytes so called. Lardner, p. 117. and 112. 97. 

Ibid, xai Tag etxr^/xovaj] The particle xa\ is wanting in so many co- 
pies, that there can be little doubt but that it has been added by another 
hand : stirred up the proselyte women (not all, but) Tag euo-^^ovag, those 
of the better fashion. The ai £ua-^rnx,oveg are called yuvaixeg a\ vsp&Tai, 
xvii. 4. and ai eixr^fx.oveg again ver. 12, which place puts the matter out 
of dispute, it being there twv 'EATajw&otf yvvaixwv twv lua-^YifMVwv, as 
here ; not KAI twv hja-^^vuiv. Markland. 



CHAPTER XIV. 

2. eirrjyeipaV xa) exaxaxrav Tag •tyv%ag~\ What £7rv}yeipav Tag i^u^ag may 
be, I do not know, exaxaxrav Tag ^o^aj Beza translates male affectos 
reddiderunt animos, and thinks it aira% "heyo^vov. It may be so. The 
expression has certainly a very different signification in the O. T. The 
illative ovv (ver. 3.) shews that the third verse depends on the first: so that 
perhaps this second should be put in a parenthesis, unless it may be un- 
derstood thus: a great multitude both of Jews and Greeks believed; 
although the unbelieving Jews had stirred up (or whatever ejnjyeigav may 
mean) and rendered the minds of the Gentiles ill-affected towards the 
brethren. Long time, therefore, &c. , I know that he may sometimes 
be translated although. There are good authorities for e£ixav<rav Tag 



ACTS, CHAPTER XIV. 377 

^/u^ag, inflamed the minds, instead of exaxaxrav but I should not have 
thought it worth mentioning, could I have explained the text as it stands 
at present. Markland. — The word sxaxcorav is not uncommon in the 
best authors. Josephus particularly, Ant. xvi. 1, 2, xaxwj hMvduvlo, xou 
rrjs suvolag %s S ^X £U £ '£ T0 ^ CTC "^ a £ acpaipstu, they might render the father 
ill-affected to his sons, and take from him, his good-will towards them. 
And see xvi. 7. 3, and 8. 6. But the difficulty is in xaxmv two. xa.ro. rivog- 
therefore rag ^o^as should be connected with htr^yapcuv, had stirred up 
the minds of the Gentiles; as there are many instances of constructing the 
substantive with the verb more remote. Krebsius, Obs. in N. T. e F\. 
Josepho, p. 224. 

2. 'Iov^oaoi £7rriysipav xaYJ Perhaps 'Ioo&aToi eirrlyeigav §iwyp.ov xou &.C. 
Two MSS. and the latter Syriac Version favour this reading; and without 
some such word the passage is unintelligible. Dr. Owen. 

6. <ruuihovleg] Perhaps, onrsu$ovle$ } they made haste and fled. Ham- 
mond, on Acts xii. 12. P. Junius. 

Ibid. Autflgoui] F. Aixflpa, in the plural, as ver. 8. Cellarius, Notit. 
Orb. Antiq. torn. II. c. iv. p. 202. Or, Av<flpioig, the people of Lystra. 

P. Junius. 
8. CT£gjs7r£7raT7]'xsj.] Several MSS. and Editions read here isepi7rs7rar^xei, 
without the augment. Instances of the like Atticism occur frequently. 
See Matt. vii. 25. Mark xiv. 4. xv. 7, 10. and xvi. 7. John xi. 57. Acts 
xiv. 23. Hebr. vii. 11. 1 John ii. 19. Dr. Owen. 

10. ET7rs ^Kzyahri (pwvfj.^ The words <ro) T^iyco sv T(p Ivofxali rov xuplov 
Tjjctoo ~Kpi<flov, which are added here in several MSS. and in the Syriac 
and Coptic Versions, were probably spoken by St. Paul. Dr. Owen. 

13. 'O Se Upsig tou Aiog, &c] Probably they had no temple of Mercury 
in that city; otherwise his priest would have appeared on Paul's account, 
as he of Jupiter did on Barnabas' s. Markland. 

Ibid, rod Aiog — zgqo riig ttohscog] So"Oyxa Tspo zsfascog. Minerva, in 
iEschyl. Theb. ver. 170. Markland. 

Ibid, ravpovg xai <fliy.y.ala] Josephus, Ant. ix. 13. p. 427, joins together 
raopovg xai ©PEMMATA ; by the last meaning sheep. But no alteration 
is necessary. Markland. 

Ibid. £7ti roug zsoK<5vag] YloTiwveg, Plural in the N. T. is not used of the 
Porch of a private house, but 7sul\Sv. In Kuster's edition I find cc rou 
tsv'Kmvog Cod. Wech. Val. Copt." In Wetstein, "tou ■vsu'kwvog Cod. Steph. 
Versio Copt, probante E. Schmidio" But em, to, in the N. T. is not 
joined to a Genitive case, but to the Accusative. J believe the Author 

3 c wrote 



378 CONJECTURES ON THE NEW TESTAMENT, 

wrote I?n rlv zzuKwva, but that the last word being written by mistake 

zsv'kcova.g, was the cause of rov being changed into rov$. Markland. 

The present text is perfectly right. For the sacrifice was about to be of- 
fered, not at the door of a private house, but at the gates or folding- 
doors of Jupiter's Temple. What Schmidius, IVhitby, and others, infer 
to the contrary from verse lQth, is groundless ; for that verse relates to a 
subsequent transaction. Dr. Owen. 

15. ojU,oi07ra9e7£ Icrpsv vijav avbpa>7iroi, suafysXi^oy.svoi v[j.a§ owro &c.~j All 
this seems to be ill distinguished. Better perhaps thus: xou yfxelg o^ota- 
7raBsig larfASV u[uv, avbpaiitai, euafye7n^o[xsvoi fyxaf, gmto toutcov twv [xaralcov 
e7rt(f}pi$eiv em &c. we too are vf' like passions [nature] with you, men 
only [not Gods, ver. 11.] who preach to you the Gospel, in order to 
cause you to turn from these vanities to the God, the living God, who 
made &c. Before hrurlpetysiv (which I take in the sense of v ert ere facer e) 
I understand e\g to, or coals, and point so, because I believe that suaiysXj- 
gopsvoi ufxag £7ri(flpe<p£iv is not Greek. Markland. 

Ibid. "Of like passions;" rather, "of like sufferings;" that is, equally 
subject to mortality. " He suffered (i. e. died) and was buried," 'Eav rt 
majryui, if I die. 

"Exsira, Ss xai tl craQo^u. Horn. II. 4». 274. 

In posterum vero moriar. 
Msra os ri\s ^oyarpog ro ■nrubog, post mortem filise. Herod, p. 1 39. Gronov. 

Weston. 

16. tsolvto. tcl s'Qvvj] All the Gentiles; not all nations: which would be 
false, because of the Jews. 'Ev roug rsapmyr^^kvong yeveoug perhaps may 
sigaiiy^Miher.t'o ; and s'tacrs, hath suffered. Markland. 

Ibid. zsavTct &c] All the Gentiles, or, the whole Gentile world. 
And so the words should be rendered, Rom. i. 5. xvi. 26. 

Bp. Pearce. Dr. Owen. 

17. ayatioToitov, oupavobsv— SjSou^] Some distinguish, ayuftoTrouvv ovpot- 
vo'Qev ^'pv, usrovg $i()o6g. — But see James v. 18. — Several MSS. for t^jav 
and r]pov, read v^uv and uptov; which readings seem to be the most eligi- 
ble. Dr. Owen. 

19. y.ou 73si<ra.v\eg~\ The Cambridge MS. has in the Greek sTiosio-avlsg, 
and in the Latin of it, cum instigassent. Another Greek MS. has the 
same reading; and both the Syriac Versions agree with it. Bp. Pearce. 

22. xa) otj] The Arabic better omits xa). Beza. — Between xa) and 
ot» some such word as "Xsyovleg must be supposed to come in ; see both the 
Syriac Versions. Dr. Owen. — 7\£yovlsg is understood, as zsapaxa'Ko^vlag 

preceding 



ACTS, CHAPTER XIV. 379 

preceding implies. Interpret vrapaxaXouvlsg — xa\ AEFONTES oti 8e7 — 
So Jos. Ant. V. 1. l8. tou &soo, s%QV£iol<ravlog aurtng rov <$>o£ov, xa) e\ crXsov 
rijg Tsap aurou SoijQe/aj ctoOouo-jv, God reproaching them of fear, and 
asking them if they wanted any more help from him. And so frequently 
in the best authors. Krebsius, Obs. in N.T. e Fl. Josepho. Markland. 

25. xaTe&jo-av s\g 'Arlahsiav] From the word xctrk^r^av the situation 
of Attalia as well as Perga might be guessed at, if we did not know them 
otherwise; for xaruSalvsiv is frequently used of going to the sea, or a 
place situated on the sea. Psalm cvi. 23. ol xaraSaivovlsg eig ^d?<.a.(T(rcx.v sv 
vrXotoig. John ii. 12, xariS^ slg KaTrsiSvaooju. aurog. and so iv. 47- 40. 51- 
vi. l6\ and often in the Acts: though not always; for xctrciSalveiv is used 
ef one who goes from the Capital (suppose Jerusalem) to any other place: 
or of one who comes from a more Northern part to a more Southern. 

Markland. 

26. TjVav 73-apa3=Sojasvoi — sig to egyov] F. tfsarav, from whence they had 
gone, recommended to the grace of God, for the work. 

Hemsterhusius, ap. West. 

CHAPTER XV. 

2. (flaa-Ewg'] sxidarscog MS. Cant, that is, efsra<rsa>£, perhaps better than 
vloLG-ewg, because <f\dmg in the New Testament is used in a bad sense, 
though not always. See xxiii. 7. a dissension. Markland. 

3. Oi ph oZv B7f07re/x($>6sv]£j,\] F. vr%Q<r7re[i.Q>!)ev}eg, brought on their way. 

P. Junius. 

5. 'Efavserlrj<rav 8s tjvs£, &c] These are the words, not of the Histo- 
rian, but of Paul and Barnabas, relating their message to the Synod at 
Jerusalem: and they declared what things God had done with them: but 
(said they) there have risen up some of the sect of the Pharisees ivho have 
professed their belief in Jesus, &c. Beza was perhaps the first who 
observed this; and his antient MS. gives a hint of it. Nothing is more 
certain. At the end of the fourth verse, after jxer avrdiv, put only a comma, 

Markland. 

10. tI "GseipuQile rov ©sov lx^iivaC\ Jerom in an epistle to Augustin, and 
in his Comm. on Gal. v. 1, omits rov &sov, which makes a more easy con- 
struction : Why do you try to put a yoke on the neck of the Disciples ? 
Beza, Bengelius. — If rov Ssov be omitted, as it was formerly in some co- 
pies, the construction will be plain, rl srstgafsls S7n0s7var. if retained, roy, 
or eig to, or tocfls, may be understood before ew»0s7va». Markland. 

3 c 2 11. 



38o CONJECTURES ON THE NEW TESTAMENT. 

11. xatf ov rpo7rov xdxeivoi.~\ Even as they. Qu. they, who? Com- 
mentators answer very differently: and many of them, it should seem, 
very widely from the meaning of the text. Till I am better informed, I 
must take the sense to be this: But we (Peter) believe, in the same man- 
ner as they (Paul and Barnabas) do, that men are to be saved, through 
the grace of the Lord Jesus Christ, and not by the works of the Law. 
See ch. xiii. 38, 39. Dr. Owen. 

20. eihcohw^] Perhaps, e\^(o?^urcov. See ver. 29, and ch. xxi. 25. 

Bp. Pearce. 
Ibid, xa) tou ■srvixlov,'] These words are not in the Cambridge MS. nor 
in Irenaeus. And most of the Latin Fathers have nothing that answers to 
them. I am therefore inclined to leave them out: especially as the prohi- 
bition of blood, which immediately follows, includes in it all that can be 
supposed to be meant by them. Bp. Pearce. 

21. Moocrrjg yap x. r. A.] This verse depends upon something that is now 
wanting; and which the reader is to supply. But how to supply it pro- 
perly is with me, I confess, a matter of difficulty. Might I presume, 
after so many Commentators, to offer any thing on the subject, it should 
be this: That the ol onro rwv eOvwv, the Gentile converts, ver. 19. were of 
two sorts : viz. idolatrous Gentiles, and Gentile proselytes. With respect 
to the idolatrous Gentiles, my judgment, says James, is, that we trouble 
them not with the ceremonies of the Law: But that we write to them, 
that they abstain from pollutions of idols, 8$c. As for the Gentile prose- 
lytes, there is no need that we should write to them; for they know that 
they are to abstain from these things ; being taught to do so by the Law 
of Moses, which they hear or have heard read in the Synagogues every 
Sabbath-day. Dr. Owen. 

22. 7*rps(rSvTef>oig — sx~kz^a[jAvoug avhpag s{~ aura)* zzi^ai, &c] Under- 
stand avrovg before sxT^s^a^svovg, which otherwise ought to have been 
IxKi^a^ivoig or sxhz^apivr}. Thus: Tots s$q{~s roig euros! ohoig, [aurobg'j 
sx7\s£a,pivovg avtpag, s{~ aurwv (i. e. eaorSu, not aurcov) rare/x\|/ou s\g 'Avtio- 
ysiav, Then it seemed good to the Apostles — that they having chosen 
some of their own company should send them to Antioch with Paul 
and Barnabas, namely Judas, &c. and so again ver. 25. ypwv [vjjw-a^] 
sxWs£c>.[J.ivoug avhpag ro-£p|/a» [au'rou^] rxpog v\t.$.g (rvv roig, &,c. so it ought to 
be distinguished. This change of the case has been often taken notice of 
by learned men. 'E«Xs|a/xevou^ is ill translated delectos, and chosen, as if 
it were the passive IxT^syUvlag. Markland. — Ypd-tyavleg, at the end of 
the verse, is referred to dbroo-1oAoj£, as if it were ypttyao-i. So Xenoph. 

Cyrop, 



ACTS, CHAPTER XV. m 

Cvrop. VII. p. 125. ed. Bas. fol. e%s<f\i oi 0-01 »8oi/Jj raura, lx6oi/)a sri xa\ cts§V 
rrjg <%p7ra.yrj$ (iovKsua-ao-Qai, Licet tibi, ut hcec videns, etiam veniens de ra- 
pina consult es. Idem in Hieron. p. 577. roig jxsv \huora.ig — pjSsv <+>o£ou- 

fJ.i'i/QUg, &c. 

23. Tpd-^avlsg bid %eipos aurwv Taos.] Taken, I suppose, from some 
common short way of speaking, instead of ypdtyavlsg raZs [sre^Oijo-o'asva 
or ava&o9ij«ro ( asi/a] %ia %si%og avrwv, having written what follows [to be 
sent, or delivered] by their hands; for the letter was not written by the 
hands of Silas and Judas; but to be delivered by them. It is very fre- 
quent in the subscriptions (though of no great authority) of St. Paul's 
Epistles, as IIpo£ 'Pa)[xaio'jg sypd<prj — hid 4>o/€tjj. Markland. 

24. XeyovJeg ra-sgn-epveo-fla* &.c] scil. Dslv: which is often omitted in the 
best Authors after the verbs yjyeiv, Soxsiv, &c. Dr. Owen. 

27. xa\ aurovg — d-afyb^ovlag'] Rather, with the Cambridge MS. 
cbraJysXouj/las. Our English Version has maimed this account by trans- 
lating xa) durovg wrong. It should properly run thus: We have sent 
therefore Judas and Silas, and them, or with them (i. e. Barnabas and 
Paul), who shall tell you the same thing by word of mouth. 

Bp. Pearce. Dr. Owen. 

28. tsT^v Ttoit hravayxsg rourwv.~\ The Greeks say, l-nr dvdyxrig s%co, I 
account necessary, and, perhaps, lirdvayxzg *Xto', but not zrrTogv tovtwv 
lirdvayxsg [ovrwv, I7ra.va.yxeg stvai, necessaria~\ those things ivhich are of 
necessity. Demosth. adv. Macart. p. 66*5. ed. Wolf. Francf. ^ lirdvayxzg 
elvai T&Xeov y fxiav IxSoSi/ai, non necesse est plus quam unafn elocare. Et 
^Eschin. in Timarch. p. 172. Verbum b\<a) plerumque deest. Kyphe. — 
Read by all means, I-' ANArKHS, no greater burthen than these things 
which are of necessity, l-c.va.yxsg in this construction is not Greek. Ter- 
tullian seems to have connected it thus: cs-X^v rwv lir dvdyxr t g toutcov 
AIIEXE20AI. Salmas. De foenere trapezitico, p. 440. — But perhaps we 
should read 7s"kr\v twv h ArAIIAIS toutcov, except these things in your 

feasts of charity. R. Bentley, apud Wetstein. 

29* 'A7rs%ecrvai s\oco'kohuTcov xa) aifj.cx.rog xa) gtvixIgu xa) ayogvs/aj.] With a 
comma at ■nrvtxlov only, to distinguish the command concerning things in- 
different in themselves, from what is of perpetual obligation. It would, 
perhaps, be better still, if this was in the order of ver. 20. s\qcdXo(jutwv xa) 
Tr t g zsopvsiag, gtvixIqu xa) alfxarog. Alex. Morns. — Perhaps, here, and at 
ver. 20, for zjopvslag read %oioslag, to abstain from the flesh of swine, by 
which means alLthe precepts will agree in not being of a moral nature. 
R, Bentley, ap. Wetstein. — In confirmation of this conjecture, Julian 

says, 



382 CONJECTURES ON THE NEW TESTAMENT. 

says, ep. 6$, the Christians are so tenacious of this very rule, that they 
suffer hunger and want, 07rwg prj yevtrouvlo IINIKTOT, J. A. Ernesti 
Opusc. Phil. & Crit. p. 333. — But the old reading (vropusittg) is confirmed 
by St. Paul, 1 Cor. x. J, 8. p.7]o£ elhwT^oT^arpai yivso-fte — ju/q$E Tsopvcvvwixsv 
xotAcog rivsg aurwv E7r6pvsvtra.v. The Book of Wisdom says, c. xiv. 12. 
apxn 7«P IIOPNEIAS sVii/oia EIAI2AI2N. And Suidas, referring to the 
place before us, has TLopvsla, 73 eI8oAarpe»a. Toup in Suidam, in voce ; 
which confirms what Lardner has advanced, that marriage with an 
idolater is particularly forbidden by this word, Remarks on Ward, p. 137. 

Ibid, xou urnxlou] a suffocato is an addition. Irenaeus iii. 12. Cyprian 
ad Quirin. iii. 91. Hieron. in Gall. v. Augustinus, Gaudentius, Eucherius 
approved by Curcellceus, Moms, Mill, Bengelius. 

34. "ESo|e 8s tS %faa, &c] This verse is wanting in several MSS. 
and in most of the antient Versions. And as it contradicts the preceding 
in some degree, I think it had better be left out. What is said of Silas, 
ver, 40. (for the sake of which the clause here in question seems to have 
been inserted) happened, I conceive, the year after, when he had returned 
from Jerusalem to Antioch. Dr. Owen. — This verse is, spurious. The 
next verse shews it in some measure, as well as the MSS. Markland. 



CHAPTER XVI. 

1. Autflpav] F. Avtflpa, as at ver. 2. iv Autyaig. Dr. Man gIey. 
Ibid, uiog — r 'Ex\7jVog in a parenthesis. Bp. Pearce. 

3. -rjlsia-av yap — u7rr i ^sv.~\ Some copies, iu rather better Greek, rfieurav 
yap oLnavlsg on "EaXijv rsa.rr\p oLutou u7rijp%£V. The words may stand in 
a parenthesis. Dr. Owen. 

4. ra Zoypala rot xexpipiva] I am inclined to believe, that the words 
ra 807/xala are a gloss, and that Luke wrote only ra xexqip.iva. 

Bp. Pearce. 
7. wveu/xa] Here many of our most capital MSS. read nrveujxa 'Itjo-oo: 
which last word is supposed to have been extant in all the antient copies, 
till the Nestorians struck it out. Dr. Owen. 

10. (n>jui6»6a£ov]s£] certi facti, Vulg. which read, perhaps, <ruju.6»£a(r- 
(Uuleg, as Exod. iv. 12. Jud. xiii. 8. Psa. xxxi. 8. Isai xl. 13. J5o^,Collat. 
Ibid, otj OTgoo-xextajTcu v}[t.ag] F. zjqoxUj^TUi, that - the Lord had 
excited as to preach, &c. P. Junius. 

12. 



ACTS, CHAPTER XVL 383 

12. 7}Tig k(fl\ zrptorrj rrjg psplftog rrjg Maxeboviag cro?u£ &c] Philippi was 
neither the Jirst, nor chief city, for that was Neapolis, mentioned ver. 11. 
from whence it is there said they went to Philippi. Not the chief city of 
that division, for that was Ampbipolis, as Livy informs us, xlv. 29. Ca- 
pita regionum ubi concilia Jierent prima; regionis Amphipolim, secundae 
Thessalonicensem, &c. To say, with Is. Casauhon, that it was either the 
Jirst or chief colony city of that part of Macedonia, is against propriety, 
unless there was some other Roman colony in that division. Lastly, rrjg 
for ravrrjg can hardly be admitted in prose: what is here cited, rrjg bfiod 
ovTsg, c ix. 2. xix. Q. 23. xxii. 4. is the name by which the Christians 
were distinguished, as if we should say, the Methodists. These diffi- 
culties are removed, if, for tsqcjotyj rrjg, we read zspwrrjg, a city of the 
first part of Macedonia, as Artemonius and Le Clerc approve. Or, as 
some leave out rrjg epilog, which might come in afterwards from a gloss, 
perhaps, IIPI2TH2) Maxsboviug zsohig xoKwvla, a city-colony of Mace- 
donia prima. That this part of Macedonia was called so, appears from 
Livy xlv. 29, Unam fore et prim am partem, quod agri inter Strymonem 
85 Nessum amnem sit, &c. from whence coins are inscribed MAKE- 
AONiZN IIPflTHS. See J. Pearce on the Ep. to Philippians, Synopsis, 
p. 2.— -I am of opinion that rrjg is only a correction of a false writing in 
the last syllable, zsrpcorrj [rrjg'] psplbog: by which the copyist signified that 
it ought to have been written rspdrrjg, not zsptarrj. Hence rrjg was made 
an article rrjg, as we now read it. ts^iorrjg pepfoog rrjg Maxshoviag tso'Kig may 
signify a city of Upper Macedonia; for in Cicero's time, and perhaps in 
St. Paul's, which was not very long after, Macedonia was divided into 
superior and inferior: and Plut. in Pyrrho, p. 388. E. has rr)v uvco Maxe- 
Zovlav, and rr)v xarto. ibid, as also Pausan. Attic. 1. 1. c. 12. p. 23, Maxe- 
Sovlag rrjg oivoo. Markland. 

Ibid. c7oA*ff aoAttw/a.] F. xcu xo^covia.. Dr. MaNGEY. n 
13. 06 evofxlgslo z&poG-svxrj sivai] F. rfii^elo, P. Junius. But see Salm. de 
Usuris, c. xv. p. 437- Jos. Ant. 1. v. 1. l, &c. Appian. — The word vopi- 
getrQai often signifies, as it seems to do here, what the laws or magistrates 
of a country allow. Therefore translate: where an oratory was by law 
allowed to be. Bp. Pearce. Dr. Owen. — The words are ambiguous. 
The meaning may be, where by custom the Jews had a proseucha, or 
house of prayer; though e\§ ra-poa-eu^v, ver. 16, without the article, 
seems rather to signify, in oi^der to prayer. It appears, however, that the 
Jews had no synagogue in Philippi; and from ver. 20, 21 3 that it was 
not lawful to practise the Jewish rites there. Markland. — Though 

they 



384 CONJECTURES ON THE "NEW TESTAMENT. 

they had no synagogue in the city, yet it is plain they had it without. 

Dr. Owen. 
Ibid. TTToTiswg'] Perhaps ss-utojs, which is the reading of four capital 
MSS. and of the Vulg. Syr. and Coptic Versions. The Cambridge MS. 
has the article rov before ■aTora^ov, which the sense seems to require : for 
the Oratory stood on the bank of the river Strymon. Dr. Owen. 

14. sTop<pugoVa>?u£ — Quarstpcov,'] These words should be included in 
a parenthesis. Dr. Owen. 

19. or j l^rfK^sv 73 sAttjs] F. e^eknrsv, that the hope of their gains was 
failed. P. Junius. 

19, 20. ithxuGav eig ryv ayopav £7ri rovg a^ovlag. Kou zrpocrayayovleg 
aurohg Toig (flpa.TT]-ydig, sTttov] Who these oj 6Lp%ovlsg were (Rulers in 
our Version), to whom, distinct from the erlgurriyo), Paul and Silas were 
dragged, or why they were brought to the cflgaryyo) (magistrates in our 
Translation), I do not know. That these <f\pa.rt\yo\ were captains of the 
bands of Roman soldiers, as Dr. Hammond and Dr. Whitby say, seems 
very improbable on many accounts. It is well known, that in colonies the 
Duumviri wei*e the 0! ap%ovleg, or chief magistrates ; and that the vain- 
glorious Greeks should call them (flparrjyo), prcetores, is no wonder, when 
even at Capua in Italy they were called by that title, as we learn from 
Cicero De Leg. Agrar. Orat. I. 34. These cl^ovlsg appear but once in 
this narration; and if they had never appeared at all, I believe St. Luke's 
genuine writing would not have suffered by their absence; unless it can be 
known who the oi^ovleg in colonies were, distinct from the Duumviri, 
who are here called (flparyyoi ; for the Decurlones cannot be called ap^ovleg, 
because they were only fiovtevroLi, conslllarii. Beza, who at first thought 
that these ap%ovleg were the Decurlones, soon saw the error of that opi- 
nion, and acknowledged that the words s7r\ roug ap%ovlag appear to be su- 
perfluous, and are omitted by the Syriac and Arabic Interpreters. I 
have not the least doubt of St. Luke's writing siXxuo-av e\g rr\v ayopav, xa) 
T&pa<Tayccy6v)eg avrobg to?£ {flparyyoig, elirov Outoj, &c. And it is very easy 
to see that an unskilful reader might add an explication, as he thought ; 
which being taken into the text, has made the place really inexplicable. 
If the apyov\zg and (f}par7 t yo\ be the same persons, nothing is to be changed. 
But then any writer would have put hr\ rovg apjoviag, olg zsqpo-ayayov\zg 
avrobg sTjrav For my own part, I still think that sttj rovg apyovlag was not 
from the Author of this History. Markland. — That the latter name de- 
notes the Duumviri, who presided in the Roman provinces, is agreed by all, 
iind is proved by Harduin de Num. Pop. et Urbium, voce ASAINHTAN, 

and 



ACTS, CHAPTER XVI. $H 

and Bos, Obs. Crit. p. 107, &c. "Ap^ovles are by many thought to be in- 
ferior officers, as by Bengelius and others. But Reinesius, Class. I. 7 0, 
p. 430) has shewn, from various inscriptions, that the Duumviri are de- 
noted by this latter title likewise, against Sigonius, who thought them 
Grecian magistrates, like the Archons of Athens. But if they are the 
same officers, does it not seem tautology to say jointly, £j'x«u<rav — br) roug 
apyovlug' xa) ■Gxpo<roi.yu.yoi/i\sg aurovg roig (fl partly oig. The Syriac Version 
omits £7ri rovg a^ovlag, and in Mill's judgment they should be omitted, 
Proleg. 1252. Bowyer. 

22. xai 01 o-lgarrjyot &c] Our Version is here ambiguous and imperfect. 
Render therefore — And the magistrates, having stripped them of their 
cloaths, commanded the beadles to whip them ivith rods. Dr. Owen. 

30. t» jxs SsT Tsoifiv 'iva. <ra)0ai; what must I do to be saved P] This is 
generally understood as if the question was asked concerning eternal 
salvation, or the salvation of the soul. But if it be considered who it is 
that asks the question, and on what circumstances, it may seem probable 
that the Jailor meant no more than, JVhat must I do to he safe ? which 
signification the language will bear as well as the other ; and the Christian 
doctrine of Eternal Salvation was very little known at that time to the 
Heathen, such as this man then was, as appears by his intention of mur- 
dering himself. Xiu^a-fi, in St. Paul's answer, is, I believe, of much 
greater extent thaui it was in the Jailor s question ; for it signifies not only 
thou shalt he safe, but likewise thou shalt he saved; which last the Jailor 
perhaps little thought of at that time. Markland. 

34. r^yaXkiaa-aio T&avaixi ZuS7ri(rlsi)}ccog rtp ©sdJ.J 'HyaATuowralo is more 
than rejoiced, which is s%a,ips. It may be translated be greatly rejoiced: 
we should say, he was in great spirits. St. Peter well expresseth it by 
uyaXhi5.<r§s xapa a.vsx'ha.'htirta, 1 Ep. i. 8. The Historian means that the 
Jailor felt that joy and inward satisfaction which a man is conscious of 
when he has done what he knows to be right; which joy appears in his 
outward behaviour. I would put a comma after yyaXhiuo-alo, so that what 
follows may express the cause of his joy : and ivas very joyous, having, 
with his whole family, professed his belief in God: that is, in the Lord 
Jesus Christ, ver. 1.3. If it be read as it now stands, ^yaXXidardlo, the 
two last words may be taken for tatolvoik) zss7ri(f\soxevai : which will come 
to the same sense. 'Avuyayaiv aorovg is, when he had conducted them 
up; his house being in a higher situation than the prison, or the place 
where they then were: from which circumstance may be explained, chap, 
xii. 4. uvoLyuyeh aurov tu> T^ato, to bring him up (viz. out of the prison) to 

3 d the 



386 CONJECTURES ON THE NEW TESTAMENT. 

the people. In ch. xvii. 5. it is uyaysiv s\g rlv S^/xov the reason of which 
is obvious, ayaysiv and avayayslv being very different. Markland. 

37. aXXa hxQovleg auTot] St. Paul knew what he did; and he thought it 
concerned (as it did) the innocence and reputation of Silas and himself, as 
God's envoys, that this public amends should be made them by the 
Duumviri, who he knew had greatly exceeded their authority, in publicly 
scourging, and then committing to prison Roman citizens, without any 
legal process. He would not have been so touchy had it not been to vin- 
dicate innocence and character, and to humble those insolent provincial 
magistrates, in order to make them more cautious for the future, though 
he had a right to have them severely punished, as they themselves very 
well knew. Ou ya.%- Not so; as in Lucian, Dial. Diog. fy Mausol. p. 
312. Eurip. Iph. Taur. ver. 1005. It is spoken with quickness, and a 
kind of resentment. Markland. 

40. sjo-^aOoj/ e\g Tyv AoS/avJ The Attics in this sense do not write slg 
with an Accusative, but with a Genitive, understanding olxou, as Kuster 
observes on Aristoph. Plut. 242. not stersAQelv Big rov cLvOpwTrw riva, but eig 
avOpcoVou rmg, or eig (i. e. zspog) avQ^anrov two.. As the Latins say, ingredi 
ad divitem, i. e. domam divitis ; but not ingredi in divitem. Accordingly 
Piscator would read here AuZiag. — But Lysias, Orat. xviii. pro Arist. 
bonis, has, elas^wv slg rou rsaripa tov l/xoi/. Aristoph. in Plut. ver. 237, 
eig Qe&wKov elrrsxOwv. See Bos, Animadv. c. i. and Budceus, Comm. L. 
Gr. — After all, the best and most MSS. read mplg rr\v Av&lav. 

Ibid. zsupsxcLhtzG-av avrovg~] It has a very different meaning here from 
what it had in the verse before. In these writings the verb zsapaxaCKzw 
signifies not only to comfort, to exhort, to entreat, but likewise to preach 
to, though it be in the didactic way. There are many instances of it in 
this History. The meaning is uncertain. Markland. 

CHAPTER XVII. 

3. Aiavo'iywu, xa) zyapariQepeyog, &c] So I believe it should be distin- 
guished: Siavolycou, scil. avrag or raj ypafyag, from the foregoing roSv ypa- 
<pcov, as Luke xxiv. 32. ^i^i/oiysv—rag ypaipag, explaining them (the Scrip- 
tures) and setting before them (the Thessalonians) that it was necessary 
the Messiah should suffer, and rise again from the dead; and that this 
person is the Messiah, namely Jesus, whom I preach to you. Mark- 
land. — See also Acts xviii. 28, xxviii. 23. and Grotius } Prica?us 3 Eisner, 
and Bengelius, in loc. 

4. 



ACTS, CHAPTER XVII. . 387 

4. T3 , j 5o<re«X7]pa)9^o-av] Not unlike in sense to zspaa-^xoWv^ri, Acts v. 36, 
if that be the same reading as xoXK-qdivlsg in this chapter, ver. 34- Philo 
often uses this word. In Flacc. p. 688. ed. Turneb. tcov \x\v tovtio, tcov 
8= exslvco ■nrgoo-xsKTtfipcoiJ.ivMV ' of parties, as here. And so De Fortitud. 
p. 506*. Tip zsoir}T-t) xou murp) tcov o7\cov rspoarKSxT^pco^ivoi. In p. 5^7- the 
High-priest is elegantly said to be zspo<rx*x'kit)pto\t.Lvos ©so?. Markland. 

5. e^tqw avroug ayayeiv] There should be a comma at a&roug, they 
nought for them, to bring them out. Markland. 

6. ttjv o)xov[jJvriv] It may here only signify the Roman empire; and 
even then it is high charged, and savours more of malice than truth ; and 
so perhaps it may be in the following part of the accusation. The stop 
after ouroi may be taken away. Concerning avaelaTcocravleg, see on xxi. 38. 

Markland. 

7. <xtt£vo(.v1i tcov ooy^arojy, contra decreta, contrary to the decrees] so 
it is translated; and this is the only place in the N. T. in which oerrivavlt 
has the sense of opposition in practice; and I doubt it much here. It 
wants to be explained who is meant by 1s.ala-a.qog, and what are the t« 
So'y/xa/a. The Greeks called the emperor fiacri'hsvg' so that by fta&ihia 
gTspov they may mean another emperor, one Jesus. Invidiose. 'AreWvh 
seems to express the same as xolto. r>rpo<rco7rov, iii. 13. al spetto, in spite 
of. Luke's use of the preposition aiih is remarkable. Markland. 

Q. ~ha&6v\zg to Ixavov] when they had taken security. F. Zixavbv for 
%ixa.(flixQv. P. Junius. 

11. svysvscflspoi] Properly, better-born; metaphorically, more ingenuous ; 
which w r ill satisfy the sense here, though the letters y and [x. are so very 
like in written copies, and therefore so often changed, it might be thought 
that the Author wrote here eupevirflegoi, better-tempered. Certainly the rea- 
son given, in that they received the word with all readiness of mind, is no 
proof at all of their being more noble. The inference, ouv, ver. 12, is very 
just, therefore many of them believed: that is, because they searched 
the Scriptures. Markland. 

14. I71-J ttjv ^rahacra-av] To what sea? In order to go whither? Per- 
haps, 0s<r«raXiav. Beza's MS. in the next verse, after 'AB-qvcZv, reads, 
cragfjAOs Ss t^v SsccraT^iav., sxcoaJOtj yap e\g avToug xypv^ou, &c. Whence 
could this Writer say St. Paul was hindered from preaching in Thessaly, 
if Thessaly had not been mentioned before? Maryland on Lysias, p. 604. 
In Maximus Tyrius, Diss. xxx. p. 316*, there is the same confusion of 
these words: and in Heliodorus's JEthiopica, 1. i. xxiv. p. 45. 1. vi. ii. p. 
,26 J. Markland. 

3 d 2 Ibid. 



3S8 CONJECTURES ON THE NEW TESTAMENT. 

Ibid, cog en) rr\v 9-aAa;r<rav] So Arrian, Exp. Alex. lib. iii. p. 105. where 
cog is pleonastic. Translate, to go towards (not, as it were towards) the 
sea. Dr.OwEN. 

14. u7re/A£i/0!/ Ss o,ts %'iKag xoCi 6 Tj ( ao9eog sxsT.] How Pflw/ and .SVVflW got 
to Bercea, we know from ver. 10. But how came Thnothy thither? It 
may reasonably be thought that he came thither with Paul and Silas ; 
and it seems odd that his name is wanting in ver. 10, s^stts^olv r;v rs 
HauAov xai rov %i7ux.v [xal TipaQsov, or xcti rov Tj/ao'6sov] s\g Bipojav ; there 
seeming to be the same reason for Timothy s being mentioned as there is 
for Paul's or Silas's: and they are all three mentioned together in the 
beginning of the two Epistles written to the Christians of Thessalonica, 
the place whence they had escaped, Paul and Silvanus and Timotheus, 
to the church of the Thessalonicians, &c. Markland. 

15. Iva. cog rayiifia. eXQcocri vsfog auTov,] From this message to Silas and 
Timothy it appears that Paul intended to have made a longer stay at 
Athens, expecting belike a large harvest there; but he soon perceived 
that he was mistaken, finding that the Religion of the place was Super- 
stition, and that the city, so famous for Piety, Learning, and Knowledge, 
was over-run with Idols: which had a very discouraging look, at first set- 
ting out, to a person, of good understanding, who could have but little 
hopes of bringing to a true sense of One God, men whom Learning and 
Philosophy, as they called it, had led into such gross absurdities ; and 
whose pride, self-conceit, and contempt of all others, rendered them 
much above being taught by any body. It is likely (from ver. 17.) that 
he was here only one Sabbath-day; and in his sensible Sermon to the 
Areopagites, where he talked of the resurrection of the dead, some of 
them could not forbear sneering; all he obtained from the most reason- 
able of them was, that they were willing to hear him again concerning 
this matter ; which was not sufficient inducement to him to tarry there; 
and so he left them. It was in luxurious Corinth, rather than in dry, 
philosophical, and systematical Athens, that God had much people, xviii. 
10. and there it was Silas and Timothy met Paul; and there he 
stayed a year and a half: with what success, his two Epistles to the Co- 
rinthians shew. But at Athens he gained' only one Areopagite, one 
Woman of Fashion, but not one Learned man or Philosopher, that we 
are sure of. Markland. 

18. rov 'lr]Q-ouv, xai r^v 'Avacflao-iv] Wrth a capital, being one of the 
strange Gods, of which he was a setter-forth.. Lhrysostom and Oecu- 
menius. — "This conceit of Chrysostom," Dr. Bentley says, "is without 

foundation, 



ACTS, CHAPTER XVII. 589 

foundation, because the Stoics too well understood the doctrine of age- 
surrection to think it a Goddess" Boyle's Lectures, Serm. II. — Bishop 
Warburton objects, "they had no notion of it at all, unless they mistook, 
as Dr. Bentley did, the Stoical renovation for the Christian resur- 
rection: Therefore this might appear to them a new Divinity." Serm. 
vol. III. xii. p. 341. — I would beg leave, as an humble enquirer, to sub- 
mit what Mr.Toup has observed in his Ep. Crit. ad G. Warb. p. 21, con- 
cerning the acceptation of avarfcurig, that it signifies sometimes avw dlaa-ig, 
sometimes Ssorspa <fla.<ng. Thus sixovcov ava(f]a.<rig, the erection of statues. 
Tslftewv aua.(fla.<rig, the erection of ivalls. oixsrcuv avcccflaa-ig, the manumis- 
sion of slaves, Polyb. in Exc. Vales, p. 1477- ixoopJSv avadlaa-ig, the pro- 
motion of fools. e\g zsluiariv xou aj>a<rW<v tttoXXwv, Luc. ii. 34. So Matt. 
xxii. 24- Acts ii. 30. iii. 22. vii. 37. From such examples as these, we 
may conceive, says Dr. Jortin,- Serm. vol. ii. p. 376, "that another state 
of the same person, after this, and besides this present state, may be 
justly called a resurrection: and is as much as the word avaalcung, consi- 
dered in itself, ever implies." Bowyer. 

19. 'E,iriXa,66y.evoi ts at/rou,] Not with violence or force, (jae-ra fiiag, 
ver. 26*.) but. ift a friendly manner, probably s7riXa£o|xsvot rrjg X sl °°S> as 
being desirous to hear what he had to say; which Paul was always glad to 
comply with. This farther appears from the language, r^yccyov, they con- 
ducted him, not slxxou, they dragged him, though that is not certain; and 
from Sumju-eQa yvwvai, may we know? See Gronovius on Livy, xxxii. 12. 
p. 512. and ch. xxiv. 11. Tig, qualis, of what kind, what tendency. 

Markland. 

Ibid. Avva[j.s$a yvdovai Tig tj xaivv\ a\tr'(\ rj u7ro coD AaAoyp-sV*] 3jSa^7];J It 
follows in the next verse, /3ouAojas9a ouv yvwvai ri dv S^Xoj raura etvai. 
These two sentences are so much alike, that they seem to be tautology: 
which is wholly removed if we suppose the negative particle 00 in the 
former has been dropt. OT ^ovd^sBa yvdiuai — We can not understand \ 
what this new doctrine is— for thou givest us to hear strange things — ■ 
we would know therefore what these things mean. So c. xxi. 34, y.^ $u- 
vapevog §s yvaiva.i rh' a,o~<paXsg. Herodot. vi. 5'^? 00 ^uva[xivoiig 8e yv&vai, 
ttretg£OT<2v ttjv rsxouarav, when they could not learn it, they asked her mo- 
ther. Toup on Suidas, voce %-rrspiJLo'hoyog, III. p. 152. 

22. sv ftsVa) rod 'Apsioo trayou,] "That is, Paul standing (having been 
placed, tflcttoeis) before the Areopagites. The place is put for the person. 

Markland. 

22. 



390 CONJECTURES ON THE .NEW TESTAMENT. 

22. xara. rzavla] These words must not be interpreted strictly, but 
generally speaking: for the reason which follows does not prove the 
Athenians to have been superstitions in all things; much less does it 
prove, what a learned man says, that oei(ri%aiu.oye(flepov§ signifies too 
much addicted to the conflicts of Dcemons, when the pi-oof of this asser- 
tion is taken from the words 'Ayvwcflw 0EQ, to an unknoivn God ; the 
distinction between ©=o£ and Aatpv being known to every body, and 
made by these very men, ver. 18, Sivcov Aaiy.ovlwv (not 0e«>v) Soxsi xa- 
TafyBhsug sIvoa, translated, a setter-forth of strange Gods, instead of 
Dcemons, who in the Heathen Theology were of an order much inferior 
to Gods. It is well known that the Adjective of the Comparative Degree, 
where it is put singly and without its Comparate, often signifies a strong 
propensity to, or even an excess in, any thing. This being premised, the 
place may be translated thus: Ye men of At] tens are, generally speaking, 
more than ordinarily addicted to superstition : for, as I passed over and 
took a view of the objects of your worship, I found an altar with this 
inscription, To an unknown God. Some perhaps will fetch the words 
ra crsSafrjxdla updov from ver. 23. and join them with Kara moaHa. in this: 
smra Tucavla. [ra crs£a.(r[/.ala. fyxcov] wg hsKTi^ai^vscflipovg u^.5.g Qecopw. 

Markland. 

23. 'Ayvui<flio ®£<5.] These words, in conformity to the inscription, 
should be printed in capitals. Dr. Owen. 

25. The words uko %sipd5v avQgawrcov were perhaps originally a gloss on 
the word -^aipoivoiriToig in the preceding verse. If they be left out, the 
sense will be full as good as it is at present. Bp. Pearce. 

26\ e| hog ulpaTog~] So most Editions read. But avQpco7rov may be 
understood from ra-av eQvog avtypunraov: and some MSS. read '^Troupe re e£ 
hog tatSLv etivog a.vbpa>ira)v. Bengelius in Gnom. — The phrase is familiar 
both to the Greeks and Latins. See Bp. Pearce in loc. 

Ibid. bQi(rag 7SbOT£TO.y[i.vJoug xoupoug, xou rag boo&s<rlag rrjg xarotxictg auraJv.] 
i.e. Hath determined the times — and the bounds of their habitation. 
But what sense is it to say, the habitation of times? Refer, therefore, 
their, aurdov, to av^pcu-nrwv, -by putting bpirrag — xaipovg — xaroixiag aoTcov 
ill a parenthesis: And hath made of one blood every nation of men to 
dwell on the face of the earth, and the bounds of their respective 
habitation (having ordered the fore-determined periods of each.) Pyle. — 
Rather, having fixed the appointed times and bounds of their habita- 
tion. Bp. Pearce. — Mr. Markland reads b%l<rag — aurwv in a paren- 
thesis. J. N. 

2'8. 



ACTS, CHAPTER XVII. 391 

28. xaj' krjwer] ,'Ev aura), in the beginning of the verse, either must 
signify the same as If auVoO, Sj' aurou, for by him (or yrow him) we have 
life, motion, and existence; or one of those expressions must be under- 
stood after xai £(r<xsv, as xai s<ry.£v If auroo, or dt aurou' otherwise the 
quotation out of Aratus, which is to prove that we were created by God, 
will not be argumentative, nor what follows, yivog o5v, conclusive. At the 
end of ver. 27, put a colon after bnapyu'Tia, not a full point. Markland. 

Ibid. Tou yap xou yiuog s(rp.sv.~\ Perhaps St. "Paul, in the expression teg 
xol'i nvsg rwv kcS u\xag T&oirjT&v, alluded to Cleanthes, who resided at 
Athens, and not to his countryman Aratus. In the fourth verse of Cle- 
- anthes's celebrated Hymn to Jupiter, we read, 'Ex crou yap yivog s<ry.ev. — 
See H. Steph. Poesis Philosoph. p. 49. and Fabricii Bibl. Grsec. vol. ii. p. 
S9 7. Bp. Harrington. 

Ibid. "And have our being." This too is from one of the Poets. 
tiV (toj £<tju.sv, xai <^t\V, xai p/»j. 

Fragm. Alcestis apud Ennium, quarto, p. 288. 

Weston. 

29. Tivog ouv u7rap%ovlsg rod ©sou] i. e. If, then, man be God's handy- 
work, or creation, as your own Poet says; sure it must be absurd to ima*- 
gine that God can be man's handy-work, or creation. Markland. 

Ibid, rj ?J8(o %upa.yiJ.ali rk^yr\g\ One would naturally expect rj TwQ/Vo 
~^apay\i.ali, rs^v7}g xa\ lv§i>n,r i <rzwq o>.vfyoa)7rou, like to engraving in gold 
or silver, or stone, of the device of man. I had query'd ^sipoupyrj^ali. 

Markland. 

Ibid, evftofurjosaig avQpw7rov~J F. s7ri^v^(rsa)§, cupiditatis, in the Vulg. 
et Cant, which is the genuine Version, and so the Interpreter of Irenseus, 
who (instead of cogitationis, evdvprja-scus) has concnpiscentice, s7riQv i u,r}<rews, 
which Luke took from the LXX, whose phrase he always imitates, Dan. 
si. 38. Mill, Proleg. 44-5- 

30. u7rspi$ajv] mm respiciens. But perhaps, uirspt-lluiv, subveniens, God 
relieving the times of' ignorance. Hombergius. — uTrsgtdoov, overlooking. 

Dr. Owen. 

34. Aapapig] F. Aay.a7^ig, an Attic name of a woman, which we meet 

with Antholog. 1. iii. 12. and Hor. 1. i. Od. xxxvi. 17. G-i otitis. — It is 

observed that X and p are often changed for each other, as Azlpiov, lilium; 

Jlagellum, (ppaysT^iov; Latialis, Latiaris; Clarilia, Palilia. Perhaps 

this name might be so changed in its progress into different countries. 

Ibid. na\ ersgoi- <rhv auroig] It may seem strange that, after he had 
mentioned at the beginning of the verse the men who believed, and 

afterwards 



392 CONJECTURES ON THE NEW TESTAMENT. . 

afterwards a woman, he should again return to the men, xai 'irspoi. Hence 
it might be thought that St. Luke wrote xa) erspai, especially as women 
commonly made an equal part of the converts. But there is no variation 
in the copies. Markland. 



CHAPTER XVIII. 

2. Tl^icrxiT^Kav] The true reading here, and ver. 26, is Ilplcrxa, as it 
occurs 2 Tim. iv. 1Q. Caslefs Preface to the MSS. in the King's Library, 
p. xvii. 

5. xa.T7]\Qov, came down, as being from a more Northern part. See on 
xiv. 25. Markland. 

Ibid. a-vuBi^slo rS vrvsvydli] Read "hoyto with the Alex, and other MSS. 
was affected with the word, which Silas and Timothy had said to him. 
So Jer. xx. Q, and xxiii. 9. sysvrfiriv tog avQpto7rog crvvs^oysvog cbro olvov, like 
a man overtaken with nine. Bengelius. — trvvsl%slo rat "hoy id, he applied 
himself with them closely to the word. Two MSS. have crvvsigyslo, he 
laboured with them in preaching the word. Dr. Owen. 

Ibid. crvvsl^fio idi zovzvyali — Ztayaqrv^oyevog'] I do not understand the 
common text, unless crvvsi^slo Ziay.aprvp6y.svos can signify crvvsi^slo Diayap- 
TupscrOai. The version, was pressed in the Spirit and testified, cannot 
be right, and is quite different from onrs^cov thr-rjyi-dlo, he went and 
hanged himself, or Aa£ouo-a yvvr\ svsxpvtye, a ivoman took and hid, and the 
like. One might think something had been wanting in the present copies, 
there being seemingly no reason why Paul should be <rvvs%6yevog no rsvsv- 
ydli (as some copies read) after the arrival of Silas and Timothy, any 
more than he was before. The Vulgate, translating it instabat verbo, 
pressed, or urged, the word, seems to have read svsxsQo rip Aoyto, which 
makes good sense. Markland. 

Ibid. <rwsi%slo tS mvevydli] Read, with some MSS. Xoycp, which reading 
Griesbach has introduced into the text; and translate, with Krebsius, 
magna orationis vi disputabat. Gosset. 

6*. xaQapog syco — ■&0£>su<roy,ai~] The Syriac, xaQapog syco owro rov vvv. — 
The Arabic, To alya uycov S7t\ tyjV xs<£>«A^v uycov {xabapog syco) axo rov 
vvv slg to. shvr\ zjopsvcroyai. — Others again after xabapog understand el yr^: 
others, which seems more easy, join it with nropsutroyai, I being clean, 
will from henceforth go to the Gentiles. Beza.— St. Luke seems to have 

written. 



ACTS, CHAPTER XVIII. 393 

written, xu&apog eydb car aurou- vvv s\g rot,, &c. I am clean from ' it ; viz. 
from your blood: now I shall go to the Gentiles. See ch. xx. 26*. 

Bp. Pearce. 

8. Kpl<nrog 81, &c] As in this place is excepting. However, though the 
Jews were in general so obstinate, Crispus, the ruler of the Synagogue, 
and his whole family, believed in Jesus: axovovlsg is put for axoixfla), 
which is very usual. Had he intended otherwise, he would have written 
ol axou<ravlsg. Markland. 

9, 10. Mi5 <po£ou, aXXa "koChei, xa\ p} a-iwirfayg-] Carry on the sentence, 
and put a stop after /xsra <rou in the tenth verse, hold not thy tongue he- 
cause I am with thee: habes duo suis singula rationibus munita; alteram, 
nollet timore Paulus, sed loqueretur, quod ipsi adesset Jesus; alteram, 
neminem adorturum esse eum ut malo afficeret, quod multus Jesu esset 
in ista civitate populus. See Lennep in Phalarid. Ep. p. 315. Dr. Gosset, 

13. avoL7rsftsi Toug aj/QpcoVouj] Here av9pa>7rou£ with the article means, 
not men in general, but the Jews in particular. He would fain persuade 
us Jews to worship God contrary to our law. Comp. ver. 15. Dr. Owen. 

14. 73 pa^ioopy^a. vrovYjpop] What the last word may be, I do not 
know. Beza says that the Arabic Interpreter read fyavspw. In one copy 
it is omitted. Either seems better than zjov^phv, unless it may be read pa- 
Sioopyrjita rj zrovripov. In a conjecture it is scarce worth while to seek for 
the difference between a&^/xa, paSioupyij/xa, and isovypov. If any one 
think otherwise, perhaps he may find it. However, Gallio hereby acquits 
Paul of any thing villainous. Markland. — I strongly suspect that the 
word nrovtjpbv was originally a gloss on the word pa$ioopy7)fA,a : and the more 
so, as Hesychius, I find, explains paZiovayog by the word zzrovripog. Owen. 

15* K"h T W^ L ^' vsrsqi Xoyou xa\ «V0|xaTa)v] Better, crept AOrUN, &C 

Dr. Mangey. 

17. rsuvreg ©» "ExXtjvsj] The words 01 "KTO^veg are wanting in the 
Cambridge MS. and in their stead three other MSS. read 'IouSaToj, in my 
opinion right. All the Jews took Sosthenes, who had been chief ruler 
of the Synagogue, but was now a convert to Christianity, &c. which 
accounts for their rage. Dr. Owen. 

Ibid, ouhh toutcov tu> TaT&twvi sp.e'hsv] Perhaps, ou§e tovtcov, scil. 'Ex- 
"k4\V(ov. The particle ouSe is used in addition to something similar which 
went before, as if we should say, TaXTuWi ovx s^sXs rwv 'louSalcov, ouSs 
rcSv 'EaXtjvoh/, Gallio did not concern himself about the Jews, nor about 
the Greeks neither ; or perhaps in better English, No, nor yet about the 
Greeks: as in Luke xxiii. 14, 15, 'Eyco — oulh evpov Iv t<£ av&pcoiray tooVoj 

3 E a'triov 



394 CONJECTURES ON THE NEW TESTAMENT. 

alnov aW' ouSs 'Hpalbrjg. I found no fault in this man; no, nor yet 
Herod, viz. found any fault in him. See the like expression, Exod. vii. 
23. Demosth. in Mid. p. 144, ed. Taylor. Plutarch in Alcibiad. p. 201. 
E. and in Cat. min. p. j66. A. Markland. 

l8. TL%i<ritiXKcL xou 'AxuAas, xsipafAZVog rr\v xe$>aChv\v\ The question is, 
who had a vow and was shaved, Paul or Aquila ? Those who are for the 
latter, place {xou 'AxuXag — to sbyrr\v) in a parenthesis, or between commas, 
that xsigapsvog may connect with Aquila only; for which construction's 
sake the Writer seems (as Castelio and Grotius observe) to have named 
the wife before the husband; and so Hammond connects it: it follows, 
and left them there, viz. Aquila and Priscilla, at Cenchrea. — But others 
[as S. Petit, Var. Lect. i. 3.] understand it of Paul, so that the paren- 
thesis should begin at (xsipdy.Bvog ttjv xb^cO^v — Buyr\v). And he [Paul] 
came to Ephesus (and left them there, at Ephesus) ; which appears from 
ver. 26. IVhitby, et al. — Place therefore (xdxslvoug xa.rk\mrsv aurou) in 
a parenthesis likewise, because otherwise Paul will be said to have left 
Aquila and Priscilla at Ephesus before he himself was gone from thence. 

Markland. 
22. ava£a£,] scil. eig 'IspocroAofxa &c. Dr. Owen. 

25. xai %£oov rS nrvstlpli, eAaXsj xou l^iZarrxsv axgiSwg to. crsgj rot) ~K.<jpiav 9 
£7r»<r7afx«vo£ p.ovov to fouif] i<t\kol 'Iwavvouj The baptism of John, we find c. 
xix. 2, was attended with very imperfect instruction, or divine illumina- 
tions. Yet, upon that foundation, Apollos, being a man of warmth and 
eloquence, is said here to have preached the doctrine of the Gospel per- 
fectly. An unusual encomium given to natural abilities. But, if he 
taught perfectly, would one expect to find, in the next verse, that Aquila 
and Priscilla were obliged to instruct him more perfectly ? All is clear, if 
we suppose oux, from its likeness to the beginning of the next word, has 
been omitted, and that we should read eSffieurxsv OTK dxoi^wg, he taught 
the doctrine of Christ not perfectly, knowing only the baptism of John. 
Bp. Sherlock, ex ore. A like omission seems to have happened in Athe- 
naeus, Deipnos. lib. III. cap. 13. p. 91. where, speaking of some parts of 
certain shell-fish, he 'says that they are §vo~xoi.TBpya.(f\<n, S<o roig olt^bvouo-i 
tov <j\o\xu.yj>v olxsloi. The sense shews that it should be OTK olxshi' the 
word oux being omitted, because of the following o\x- Hard of digestion^ 
and therefore uxft for weak stomachs. Markland. MS. 

27. o-yvs&xXelo ■stoAli roig zss7ruflBox6<ri Sia r% ydpirog.~J Distinguish, with 
the Syriac, at ■srs7ncfl£ox6(rt, that S«a yjipirog may connect with o-uveSuKelo, 
not helped those ivho had believed through grace, but helped by 

his 



ACTS, CHAPTER XVIII. 395 

his powerful grace those who had believed. Grotius, Castelio. — Or. 
perhaps, STNEAABETO, assisted those who had believed by the 
preaching of the gospel. Hammond. 

28. Evtovws] There is no need of any alteration: but it is a wonder 
that among the conjectures svrwcog does not appear, when it might have 
been so well supported by Xenophon 'Eatojpjx. 1. ii. p. 47 5 • B. evrovoog 
eX=yov, cog ™ X°V ^ocpisa-Bai, &c. and Pollux, iii. 24, 121. For in order 
to make the N. T. correct, the great aim seems to have been, the altera- 
tion of the present text; so that if all the copies had read hrovwg, the 
wantonness of criticism would scarce fail to suggest suroucog. Markland. 

Ibid, roig 'louhaloig haxarrj>.iy^elo drjfxo(ria] He convinced the Jews 
publicly. As I never could find Ixly^o^aj, xars^sy^o^at, or Siaxctrshiy- 
%oy.a.i in the N. T. in the Middle voice, which I believe too would have 
required, not roig 'louHaloig, but roag 'lou^aioug, as Dr. Hammond and P. 
Junius conjectured; I had guessed rolg 'lmlctloig ^lOixarsT^iyslo; where the 
Dative roig *Ibud&i8i£ would depend on hishiyelo, as often: so that hshiyslH 
roig 'loubuioig would be he discoursed with the Jews; but ^laxarsXsyilo roig 
'lou^cxloig, he reasoned or disputed against them. Nor have I yet found 
any reason to alter my opinion; which is favoured by a MS. of Mr. Wet- 
stein, which reads Sjaxa-njXsyeta. If St. Luke had written xarafiisKiyslo, 
I imagine the language would have required rwv 'lou^aicov from the lead- 
ing preposition. — There is another conjecture, rovg 'louZalovg IAIA xar-q- 
Xsy^s KAI &7]jaoa-/a, e7r&eixvvg, &c. ; but I believe it is not true, as the 
change too is greater than in the former. — The word Si^oo-fa, which fol- 
lows, may belong to either part of the sentence. — At the end of the verse, 
elvai tov X§ier]ov 'Itjo-ouv, should be translated that Jesus is the Christ, or 
Messiah. Markland. 

CHAPTER XIX. 

1. to. avwTSQixk pipy, the upper parts, i. e. the more Northern, with 
respect to Ephesus or Ionia ; from the antient notion, that the North was 
higher than the rest of the earth ; whence xarrifr&w, descendebant , of per- 
sons coming from Macedonia to a more Southern province, Achaia, ch. 
xviii. 5. where see. These avwTepixa. pepy were (xviii. 23.) Galatia and 
Phrygia : to the inhabitants of the former he wrote a letter, and another 
to the people of a town of Phrygia, Colossee; whom we call the Colos- 
sians, as the people of Thessalonica we call the Thessalonians-, as if the 
towns were Colossia and Thessalonia. Markland. 

3E 2 2. 



396 CONJECTURES ON THE NEW TESTAMENT. 

2. 'Aax' ou8s — Tjxoyff-ajaev.] The sentence is elliptical. At full length 
it would stand thus: 'A^A' ou8s, s\ zMsvpa ayiov soli AO0EN, 7]Koy<rajxsi/. 
They knew there was a Holy Ghost; but they had not heard that the 
Holy Ghost was yet given. See John vii. 39. To this sense the Cam- 
bridge MS. omitting s\, read originally: 'Axx' ou8s, crvsup* aytov Xa/x£a- 
voutriv rivsg, TjHouVajutsj/ . Dr. Owen. 

4, 5« T*jfl-ouV axoria-avlsg 8s] So Beza, making 8s in ver. 5, answer to 
jutsv in ver. 4, and the whole the words of Paul. — But, with Grotius, 
'Axovaavlsg 8s begins the sentence, as above, iii. 21. 

7. 'H<rav 8s oj TTavrsj dvhqsg tocret 8exa8uo] Our Version: ^«c? a// the 
men were about twelve. But it should be pointed: v Haav 8s ol vsavrsg, 
uvfipsg, was) 8s«a8wo, But they were all men, about twelve. If he had 
not intended this distinction, the avopsg would have been quite needless, 
as may be seen by omitting it. So Mark vi. 44- The word ma-si is doubted 
of as being unnecessary in so small a number as Twelve: But it is used in 
a smaller number, Luke ix. 28, was) rj^ipag oxlw. Markland. 

Q. xaxoXoyoovlig tt\v o8ov svw-nriav too ctA^Oooj,] The comma after rou 
■vs"hrfi<ivg may be taken away, and put after rxpi 080'y. Markland. 

15- ywwaxw — S7rtala.[j.ar~] The same distinction between these words 
is found in two places of Euripides, Hippolyt. ver. 3S0. ra ^§^<rT S7n<r1a- 
fteQa xa) yivwaxojxsv and Iphig. in Taur. ver. 491. Markland. 

l6\ xaraxupisoaag avTwv, tV^y<rs xar auraJv,] The Alexandrian and 
other MSS. read xaraxuqisua-ag a^arspwv, approved of by Mill, Prol. 
974. and Bengelius in Gnomon. 

19. o-ove-fyyjtpiaav rag Tifjuag aura>v,] i. e. what they might have been sold 
for was computed. Markland. 

Ibid, xa) svpov apyvpiov [KvpiaZag tjtsV/s] In some MSS. ^uatou is read for 
apyvplov, to increase the value of the books which were burnt, and of the 
zeal of those who burnt them. Erasmus interprets it quinquagies nummum, 
and Castelio quinquaginta millia nummum; both of them understanding 
by nummum, denariorum. But the Romans by nummum always understood 
sesterces, the fourth part of the denarius; and the former expression would 
denote five million of LL.S. the latter fifty thousand LL.S. Grotius, 
Hammond, Calmet, and others understand sides, equal to denarii. See 
Pref. to the Rise and Fall of the Roman Empire, p. xxi. ed. 3. 1759- and 
Taylor in Marmor. Sandvicense, p. 29. and the Writer of the Acts, I 
suppose, meant so, viz. 50,000 Drachmae or Denarii: in the Roman style 
Ducenta nummum, or 200,000 LL.S. In our money about ^Q. 1,6*00. In 
confirmation of this, a^yupia. in Matt, xxvii. 9, denotes Shekels; for it is 

there 



ACTS, CHAPTER XIX. 397 

there a citation from Zachariah; and the Jews, for whom St. Matthew 
wrote, would easily understand it in the Prophet's sense. Thirty Shekels, 
they knew, was the price of a Slave in the Jewish Law, and that our Sa- 
viour was sold at the old valuation of a Slave. — But if that valuation was 
altered, then apyupia. in Matthew must signify the same as aqyugia in the 
Acts ; and in the Acts according to the language of the times. — The lan- 
guage and the thing are difficult. In the language, apyvplwv might have 
been expected, as y.upia$ss 'looSotitov, ch. xxi. 20; jxugiaenv afyshwv. Heb. 
xii. 22 ; agyupia being the word which expresses pieces of silver, as rpid.- 
xovJot apyvpia, Matt. xxvi. 15. But supposing no objection from the lan- 
guage, because of the LXX, and that we follow our Translation, fifty 
thousand pieces of silver; the difficulty will be, what pieces of silver are 
intended ? Dr. Hammond thinks Shekels are meant, which seems very 
improbable ; for though apyupia were shekels at Jerusalem, yet it is not 
at all likely that at Ephesus a computation should be made by a Jewish 
coin. The same objection may seem to lie against the Roman Denarius, 
because it is well known from Cicero that in Asia sums were computed 
by the cistophori, a small piece of silver coin of near half the weight of 
a Roman Denarius : and it seems most probable, that the account should 
be made in the money of the country in which the thing happened. 
Now, setting each of these pieces at an English groat, the whole sum 
would amount to above 800/. sterling. So that I believe it should be read 
apyopiwv popidtias vsivls, and understood fifty thousand pieces of silver of 
the country coin, or cistophori. The reason of f^uptaZsg rou offiav, Luke 
xii. 1. is very different, because 6 o%Xos in itself contains a multitude, 
which apyvpiov does not. Markland. 

21. sOeJaj — h TaJ TXV&v[Aulf\ viz. auroii or auTow (as Mark ii. 8. sTriyvovg 
h rva zrvsvpali aurou) placed it in his spirit or mind, i. e. purposed, 
the same as ev ry xaphla, Luke i. 66. IQou h rjj xa^la, Acts v. 4. 

Markland. 

24. vaoog apyupoii$~] These silver temples were of two sorts, either 
chapels for other gods in the great temple, or small models of the temple 
itself. Of the first sort we have instances in the temples of Babylon, 
as Isis, Herodotus, lib. i. c. 183. lib. ii. c. 6*3. The second was made for 
the curiosity and devotion of strangers, like the models of the Santa casa 
for the use of pilgrims. Weston. 

25. tous nssp\ ra roiaora e^ydrag] Such as engravers, carvers, founders, 
statuaries, and all who were employed in making or embellishing Gods 
or Goddesses. Markland. 

27. 



398 CONJECTURES ON THE NEW TESTAMENT. 

27. xwftvveusi vjpv to [j.e%os] By all means read >jjuuoi/, our craft, as the 
Syriac and Arabic seem to have read. Grotius, and MS. Colbert. — Beza 
ill renders, Istud quod nobis est peculiare, for hcec pars opificii nostri, 
this branch of our trade. Toup, in Suid. par. III. p. 226". 

Ibid. %soLg 'Ap-rspSos] Omit &eag, as the Vulgate, and Mill, Prol. 439. 

Ibid. 'Aprep.J&0£ Upov eig otJSsy "KoyKrBrjuai, peXXeiv re xaj xaQaipsjcrSa* ti]v 
/AsyaXsj'orTpa ocut%] Read with a more empKatical gradation MAAAON 
Sg xou xaGajpsTo-Qou, &c. m danger that not only our craft be set at 
nought, but also that the temple of the great goddess be despised, 
rather indeed that the majesty of the goddess herself be overthrown. 
Castelio, with whom agrees MS. Corcendoncensis. — Mr. Toup says there 
is a soloecism in the construction, Touro to pigog xivbvvevsi — peKkeiv ts 
xuBaipsicrBai ryv [AsyaXeioTrj'la. The Alex. MS. *aGa»pe7<r9aj rrjg ^sya"Ksio- 
r-ftog, in the Genitive, which Syntax is confirmed by a writer in Suidas, 
voce Uarlxiog. Aio xou xaftv\prfii\ Jlpai7roo~ It log rijg ri[j.i)g : and Olympio- 
dorus in Excerpt, apud Photium, p. l8l, xcu [x.rj Tszi^o^zvog" KHoLkog 'AXa- 
piym xafyaipsirai Tr t g ficur iheloig . — To remove the Soloecism in the sentence, 
he places a full point at Koyur(ti)va.i. then reads, in the Indicative, MEAAEI 
AE xaha^ii^M THS MErAAEIOTHTOS ATTHS, So that not only 
this branch of our trade is in danger of being set at nought, but the 
temple of the Great Goddess to be despised: and she herself will be 
dethroned from her majesty, whom Asia and all the world adore. On 
Suidas, par. III. p. 225. 

28. MsyaKvj ?j "Agrees 'F,<ps(r(aDV.~\ This was the same as acknowledging 
the power and majesty of their Gods: or as thanksgiving for any great 
mercy received, as they supposed, by the God's means. See Aristides, 
Serm. Suet. II. twice, p. 292. Meyag 6 'Ao-xtopnoV. Arrian. Dissert. I. 
l6\ Propertius: per magnum salva puella Jovem. Possibly this form 
may have been taken from the Hebrews. David, in the Psalms, often 
speaks so. Markland. 

31. Souva.1 solvtov s\g to ^earpoi/.] The expression is illustrated by several 
places of Demosthenes De Corond, and by Plutarch in Camill. p. 130. 
E. Pelopid. p. 382. C. and elsewhere. Cicero seems to translate it, when 
he says se populo dedit, pro P. Sextio, c. 58. Markland. 

33. 'Ex Ks too o^Kou] i. e. 0! Se Ix too o^Aou, some of the multitude. So 
xxi. 16*. with a double Ellipsis, twu jxaQvjraJj/, for 0! ex twv fxaQrjTwv, some 
of the disciples. Luke xxi. l6\ ^avctTwa-ovo-tv 1% u^wv, i. e. tov$ or Tivag 
l£ y/xc«v, some of you. See Matt, xxiii. 25. But some of the multitude 
pushed forward Alexander ; the Jews putting him forth. Beza conjec- 
tures, 



ACTS, CHAPTER XIX. 399 

tures, that this is the Alexander who is mentioned 2 Tim. iv. 14. a violent 
enemy of Paul ; and that the Jews put him forth to make an apology or 
speech to the people, in which he intended, without doubt, to have loaded 
Paul and the Christians with infamy and blame : but Providence inter- 
posed, so that he could not be heard. Markland. 

Ibid. 'Ex hs tou o^Aou — 'IouSouW] The text here seems to be faulty: 
at least it must be construed as if it had been written, 'E* rod o^Aou — srgo- 
SaXhovlsg gl-jtov, ol 'IouSaToj. The Jews drew Alexander out of' the multi- 
tude, putting him forwards. Bp. Pearce, Dr. Owen. 

Ibid. a7roAoys7o-Qca ra> St^w.] would have made an apology for the 
•people. So Arrian. Epict. n. 26*. Bp. Pearce. 

35- Ti'j yap s<f\iv avhpw7ros, &c] He begins like an orator: Ye men of 
Ephesus [there is no need of all this clamour and repetition of, Great is 
Diana of the Ephesians] for what man is there, &c. This dropping of a 
preposition is frequently used where a person speaks in an hurry, or with 
great earnestness. Markland. 

Ibid, rig yap] There is something understood; yap is often so used. 
See Matt, xxvii. 23. Acts ii. 15. yap ssepe ponitur, omissa praepositione, 
cujus rationem reddit. See Krebs. in Lex. Dr. Gosset. 

37. 'Hyaysls a. r. A.] Ye have brought us these men as criminals; 
which is the signification of ayayiiv. Mark xiii. 11. orav os ayayaxriv 
vfxag TsaoaUlovlsg. From this verse it appears what crimes were punished 
at Ephesus by the perpetrator's being exposed to the wild beasts, viz. Sa- 
crilege and Blasphemy of Diana. Markland. 

Ibid. ufAwv] If this reading could be depended upon, it might seem to 
favour a suspicion that this ypa^TxarvJg, as well as some of the Asiarchce, 
was a favourer of St. Paul. But some antient copies have r^wv. He 
seems to have been a person of very good sense. Talis cum sies, O utinam 
noster fores! Markland. 

38. rsoog Tiva "koyov s%gu<tiv~\ Clearer rargog rivag — \6yov for r), as else- 
where, and it is expressed xxiv. 19. e* n 'iyoisv zspog ps, the same as "hoyov 
eyjiisv. See Matt. v. 23, where it is e%ei n. Markland. 

Ibid, ayopaloi ayov/ea] F. ayopal 'Q, ayovlai, courts are open for HIM, 
Cic. pro Cluentio, cui fora mult a restarent. Chishull, Antiq. Asiat. 
Par. II. p. 5. — But ol for illi is never used in the sacred writings, rarely 
in the profane, unless by the poets and Ionic writers, and later authors 
of the time of iElian, &c. See Perizon. Resp. ad Notit. de Morte Judse, 
p. 104. Read, ayopaioi, court days are kept, as was first observed by 
Camerarius, then byBeza, Piscator, Is.Casaubon on Theoph. Char, c.vu 

Grotius^ 



400 CONJECTURES ON THE NEW TESTAMENT. 

Grotius, Salmasius, de Modo Usurar. p. 71, &c. — From the words ayo- 
qaioi oiyovloy, and avdirn-aiai elcriv, it may be conjectured that the Proconsul 
was at this time at Ephesus, in the office of his provincial jurisdiction: 
which Proconsul, while he was performing this part of his office, is said 
ayeiv rov ccyoQcdov, to act the part of the man of business in the forum, 
Josephus, Antiq. Jud. lib. xiv. c. x. § 21. p. 6*34. ed. Hudson. avtiuirarol 
sunv is like vo[j.oi s\a\v in Demosth. De Cor. p. 15. ed. Oxon. Mark- 
land, MS. — But in ayo^ouoi -suri understand rj^eqou, the courts are 
open. — The Vulg. interprets conventus forenses aguntur ; where forenses 
is improperly added, the Latin writers using conventus for Jorum, who 
say, conventum agere, but never conventum forensem agere. Gronov. 
Obs. 1. iii. c. 22. — Though there may be some difficulty in the language, 
the sense is plain : " If therefore Demetrius and his fellow-artisans have 
any complaint (have any thing to say, Koyov e%oo<riv) against any man, 
ye all know that there are Roman court-days held, and that there is a 
Roman Proconsul: let them say what they have to say, before him. But 
if ye want to be informed concerning any other matter (i. e. such as does 
not come under the cognisance of the Romans) it shall be explained 
to you in one of our lawful assemblies, not such an one as of to-day, 
which is more like a Sedition than a Lawful Assembly, &c." He distin- 
guishes between those things which were cognisable by the Romans, and 
those which were of their own auTovopta,. Two of these last were hinted 
inver. 37; viz. Sacrilege and Blasphemy. As to the former, Gallio in 
ch. xviii. 14, confines his own power to aS/xrjjxa, injustice or injury in 
Property or Persons, and pctZioupy t\}xa. Tsrovrjpov (if the text is not faulty 
there) such as Treason, Murder, Sedition, &c. — 'Avbuiraroi e\<riv I take to 
mean no more than avhuirard^ etrhv in the oratorical way of speaking: of 
which there are many instances in the Antients, in the Speeches in Livy 
particularly, and many in Cicero. 'Ayopuioi (sc. ypeput) I would translate 
Roman court-days; because ayoqa. in a Judiciary sense denotes Roman 
here, and xvi. 10, eikxuo-av s\g rr^v ayopav, which signifies, that the Ma- 
gistrates, before whom Paul and Silas were dragged to appear, were of 
Roman appointment. Markland. 

40. Keu yaq h^vvsuo(xsv \yxaCh£i<r§ai (flourecos crept t% o-^spov, [xrfisvog 
uirlou v7rug%ovlos t<r=j5>t ou duvr^<ro[i.e^a, carotjouvui "hoyav J I believe this verse 
cannot be understood as it is now read and pointed. Our Interpreters 
acted artfully when they translated zjep) ou whereby (which it never does, 
nor can signify) ; as if it had been 8t' 00, a<p' ou, or e£ ou, by which, or 
from which: ob quam, Beza, as if it had been Bt' 0. whereas zsepi ou 

signifies 



•■-, 

ACTS, CHAPTER XIX. 401 

signifies concerning which, or something synonymous; and is not the 
sense here. It is to be observed, that crept before ou is in several MSS. 
placed before rrjg o-vtflpofyrjg, and instead of o3 is read ou, which being fol- 
lowed by Suvrjo-ofAsQa. induces me to think that the last syllable of ouSs has 
been lost in the first of. §u!/7j<ro|xe9a. The whole thus: xa) yap xtvbvvsvoy.ev 
eyxaXsTcrSai (flaastog zssfi rijg (rr^spov [EKKAH2IAS], [K-rfitvog aWlov 
VTrap%ovlog' OTAE 8uv»j<ro//.s9a awo^ouvai Xoyov IIEPI THS <ru(f\ potyy\g raurr)g. 
For we are in danger of being called in question of sedition for this 
days meeting, there being no reason for it : nor shall we be able to give 
an account of this riotous concourse. To »j svvo^og sxx"k7}<ria, the assembly 
convened according to law, is opposed 7J <rr}[xs%ov exxXtja-ia, this days 
assembly: by which is truly hinted that this last is avopog, not according 
to law. — Aoyov zssp\ rijg cvtflpo^ijg, as 1 Pet. iii. 95. Xoyov nsspi rijg ifcr/§o£. 
Matt. xii. $6, cbroSo) (Toua- 1 zsep) avTov Xoyov. — The Vulgate translates the 
passage, cum nullus obnoxius sit de quo, &c. there being no criminal 
concerning whom, &c. He took alrioo from the Nominative a'inog, which 
he renders obnoxius, not" from outiov, the same as curia. Markland. 



CHAPTER XX. 

2. aurobg Xoyio taroXXtoJ Or, a^sX^ohg Xoyoig rsoXXolg. Dr. ManGEY. 

3. Tloiri<rag x. r. X.~] The nominative nroi^<rag is here put absolute for 
the dative Tsont<rav\i. So Xenoph. fiouXopsvog U riva &c. Cyrop. p. 325. 
ed. Hutch. Dr. Owen. 

4. a^pi rijg 'Ao-»aj] Dr. Mill suspected these words because they are not 
in the iEthiopic Version : I see they are wanting in some other copies too ; 
and with good reason. For how could the seven persons here mentioned 
accompany (o-uviVso-Qaj) Paul as far as Asia, who left him behind (ver.5.) 
in Macedonia? The accompanying here mentioned was only from Hellas 
to Macedonia or Philippi, where they left Paul and Luke, and went to 
Troas. Whether all the Seven went into Syria and to Jerusalem with 
Paul, it is not said: He who wrote these words, "A^§» rijg'Ao-iag, thought, 
belike, that they went no farther than Troas. But Trophimus is at Je- 
rusalem, ch. xvi. 29; and Aristarchus, above two years and a half after 
this, was with Paul in his voyage to Rome, xxvii. 2. Markland. 

Ibid. Taiog Asp^alog, xa) Tiji/wflsoj"] Read, Td'iog, AepGalog xeci Ti[xoQsog, 
and of Derbe Timotheus. For Gaius, as well as Aristarchus, is, ch. xix. 

3 f: 29, 



403 CONJECTURES ON THE NEW TESTAMENT. 

29, said to be a Thessalonician, who is here called a Derbaean; and Ti- 
motheus, who was certainly a Derbaean, as appears eh. xvi. 1. has, as it 
stands now, no country named. Wall, Critical Notes, p. 253. — Timo- 
theus seems to have been of Lystra, from c. xvi. 1. Others make the two 
first to be Thessalonicians ; Grotius all four. — If Timothy was of Derbe, 
the Author would certainly have written xou AspSaloi, Taiog xou Tifto'Qeoj, 
as he does twice more in this verse, concerning Aristarchus and Secundus; 
and of Tychicus and Trophimus. Markland. 

4, 5» % A<riavo) 8s, Tv%ixog xa) Tpo$ifj.og. Ourot T&pos\Qovlsg] As outoi is re- 
dundant, we had better join the two last with it: But Tychicus and Tro- 
phimus of Asia, these being gone before, waited for us at Troas. Beza. 

8. o3 T}<rav] Rather 06 ^ev, which is the reading of several MSS. and 
approved by the most eminent Critics. Dr. Owen. 

9. Euto^oj] Better Eutu^j, no uncommon Greek name. Grotius. — 
Eunices in Artemidorus iii. 28. Wolftus, Not. Philol. 

Ibid. xara^spo^svog tj-rrnp] Beza's MS. has xur?^oy.svog, which seems to 
be an explication of some other word, not of xa.ra<pep6(x.evog, when xare- 
vsjfisig utto too vttvov follows in the same sentence. xaTa^spo^svag I believe 
is faulty, there being no great difference, except in the Tenses, between 
xarafyspopsvog and xarsvs^bsig airo rou v7rvov. Perhaps it was written xa« 
ra.yoy.svog. Markland. — Qu. might not the original have been xara<po- 
poufxevog vttviq} And is not xarevsy/ftsig ouro tgu uVvou a marginal gloss, 
explanatory of it? Dr. Owen. 

Ibid, caro Toy rqufleyou] from the u7repwov, ver. 8, whose ivindow looked 
towards Jerusalem. And as the young man fell from this window, it 
seems as if he was at jirst very devout. Dr.OvvEN. 

9. %Kxheyop.£vovTov ITauAou kiri crAaTov, xarsvs^fisig^ Better to join s7rV 
ctXsTov to xoLTsvsxPsig, oppressed more and more with sleep fie foil down. 

Erasmus. 

11. ourcog If^xQsv.] Ovrcog answers here to tots, turn demum. And so 
Rom. xi. 26. 1 Thess. iv. 17. Rev. iii. 5. Xenophon uses it in the same 
sense, Cyrop. lib. viii. p. 430. ed. Hutch. 8vo. Dr. Owen. 

13. fy hia.TSTayy.evog] F. ifv ^larsTayyJvov, it was determined. P. Junius. 

17. tou£ zrp£(r6vTepovg t% exxXti<riag^\ Irenseus III. 14. says, that St. 
Paul called together not only the Elders of the Church of Ephesus, but 
likewise the Bishops and Presbyters of the neighbouring cities ; which is 
confirmed by ver. 25 of this chapter. The silence herein of St. Jerome, 
Theodoret, Chrysostom, Oecumenius, and Theophylact, is of no weight 
against the positive testimony of Irenaeus; nor all of them put together, 

if 



ACTS, CHAPTER XX. 403 

if Irenaeus were at their head, of any weight against these words, ver. 25. 
and now behold I know that all you among whom I went about (forjxQov) 
preaching the kingdom of God, will not see my face any more. The 
words bpslg 7*ravleg sv olg StvJxOov, which cannot possibly be applied to the 
Ephesians alone, clearly prove what Irenaeus said; which would have 
been certain, though perhaps more obscure, even without his testimony. 
The case seems to have been, that St. Paul sent to the Ephesians ; and 
they (probably at his desire, for he could not conveniently send a mes- 
senger to each city) to the rest. This, I believe, will solve every difficulty 
that can be raised concerning this passage. See Whitby's Preface to the 
Epistle to Titus. Markland. 

19, 20. eu raig sTriSouhaig rcov 'loubalwv. 'Qg ouSev uirso^letha^v, &C.1 i. e. 
xar oiSsv rwv <ru[x$£p6vla)v. Before 'Qg perhaps £7r«'cr3a<r9s is to be repeated, 
and a less stop to be put before it. The Genitive row seems to depend 
upon o7re(r3£jXa|xrjv being resolved into another Verb and a Substantive, 
e7roi7)<ra.[A.r)v uTotfloT^v row ju,^ avafyfihai, &c. And so ver. 27, where indeed 
iv&xa may be understood before too. But I question whether it can be so 
in this 20th verse; perhaps it may, as ver. 30. See on ver. 27. Markland. 

20. 'Qg ouhev uTrecrlsiT^afui^v riov o~o[x,<pepovla)V, too pij avaPysihai u[xiuj The 
comma after <ru/A<psgov]a)v place after 6/x7i>, agreeable to ver. 27. / concealed 
nothing, in declaring to you what was profitable for your salvation. 

Bois, Collat. Grotius. 

20, 21. ZiZa^ai ufxag 8i3ju,o<r/a xa\ xar o'lxoug, &C.J This may be thus 
joined and pointed: Si8a£a» v[t.ag, S^oc/a xai xtxr o'lxoug hia^apropo^usvog, 
'lovbamg re xai ''EXtojen, rr\v, &c. Markland. 

22. SeSsjutsVos rw Tlveu^ali] Theophylact and Oecumenius place the 
comma after SsSsju-svo^, and connect ra> Yheu^dli with what follows: being 
bound, I go by the spirit to Jerusalem. Or, / go by the spirit to Jeru- 
salem to be bound, for ^o-o^evog. Beza. — AEAOMENOS r<5 Hvti6[x.ali, 
committed to the spirit, as nret^aSeSo/xiW rf %apili, Acts xiv. 26*. xv. 40. 
Sam. Battier, in Bibl. Brem. clas. vi. Fasc. i. p. 94. who observes that the 
Holy Spirit does not bind a man, but sets him free. We say, he binds 
with the chains of Love. So of Thersander beholding the beautiful Leu- 
cippe, Achilles Statius says, e\<fl^xei rf) &ea SeSe/Aevoj, 1. vi. stabat obtutu 
illo vinctus. Kypke. — Perhaps: In my mind already bound, presaging 
his imprisonment. Dr. Mangey. 

24. Before riy.iau, I believe, ourw is understood, to which answers dig: as 
in Josephus Antiq. xvi. 4. § 3* 0U X °^ Tm S ®**S ij/xafv rlpiog, tog '£%eiv, &c. 
Those who think /xsra %apo\g genuine, may add them after fyso/xov /xou. 

Markland. 
3 f % 27. 



404 CONJECTURES ON THE NEW TESTAMENT. 

2J. Ou yap bxs.<f\iCKa.\xrf i 'ii row /x^ avafyiihai fyui/] If ei/exa be understood 
before rot), the literal translation will be, for I have not drawn bach, for 
the sake of not to have declared to you the whole will of God, i. e. sq as 
not to have declared, so as to excuse myself from having declared, &c. 
and so perhaps in the 20th verse, that in nothing serviceable to you / 
have drawn back, for the sake of, &c. wTretrJstXapqv, sc. s^aurov, because 
it is a Middle verb, and therefore I understand xolto. before ouSsv: tog 
[zar] ouolv rduv (ruy.<ps^6vlwv [fyuv] uir£<r\£iha\>.r\v [ljw,au]ov], [svexa] rod p.75 
ava/ysTXat, &c. In both places, if (6g had been written instead of rou, it 
would have been more perspicuous to us moderns, though perhaps not 
better Greek. Markland. 

28. S»a too iS/ou "AIMATOS.] An expression, explanatory of analog, 
occurs in Tibullus, lib. I. 1. p. 72. 

Te semper, natamque tuam te propter, amabo, 
Quicquid agit, sanguis est tarnen ilia tuus. 
But there is one still more analogous in the Alexander of Lucian, ed. 
Reitz. torn. ii. p. 225 '• 

Elju.) TXvxtov, r plrou v AIM A A»o£, <paog dj>9pa)7ro»<n. Dr. S. Henley. 

29. a<pi{;iu i^ou] After my departure. The words are plain, but the 
sense ambiguous: and u<fii£i§ generally signifies not a departure from a 
place, but the coming to one. What if we read, a<ps(rw, dimissionem, 
zrpos rh K-Spiov, as dwroXosjj', Luc. ii. 2Q. Paul was uncertain whether life 
or death should attend his journey to Judea. Beza, ed. 5. — There is no 
need of any change: a<pi£ig is used for departure by the purest Greek 
writers. Thus Dionys. Halic. A. R. Lib. I. crept t% 'Hpax^ioog a.$i£iw§ 
ejs'lra?a'av hisX&siv. De Herculis discessu in Italiam loqui. So also Hero- 
dian, lib. ii. p.sra ryv air 'Ix/oo gj£ 'IraXiav Slq^iv. Post discensum ab Ilio 
in Italiam. Palairet. 

32. Tj-yjao-pii/oij zjaciv] The last word seems superfluous. Chrysostora 
omits it. Beza's MS. reads rdSv zs-avTcSv, joining these words, I suppose, 
to the verse following. 7sd.cn rolg ayloig often occurs in the Epistles : 
whence perhaps this may be defended. — 'EnrSu^ara is, I have been so 
far from taking any man's money, that I have not so much as desired it. 
What he relates,, ver. 34, is surprising, viz. that he maintained, by his 
own labour, not only himself, hut likewise those who were with him, who 
sometimes were not a few; to which purpose is what he telis the people of 
Thessalonia, 1 Thess. ii. 9, of his working night and day, that he might 
not be burthensome to any of them; and so 2 Thess. iii. 8. which cir- 
cumstance, perhaps, is not often considered by us in the life of this won- 
drous man. Markland. — But his single labour as a tent-maker could not 

maintain 



ACTS, CHAPTER XX. 405 

maintain many. All did somewhat. All would not be poor and at the 
same time idle and helpless. Such he orders not to be relieved. G.Ashby. 

34) 35- u7n3psT7]<rai/ a! xeipeg ayrar. Tlavla~\ Connect u7r7jp£Trjo-av — 
zsavla, sub. xa.ro. have ministered in all things to my necessities, as 1 
Cor. ix. 25. x. 33. Eph. iv. 15. Beza. — Havla. has nothing to do at the 
beginning of ver. 35, because he is speaking of one duty only, viz. that of 
helping others who cannot help themselves. There are many instances of 
u7rr)f>6Teiv zsav\a in the best Greek writers. Markland. 

35. Tldvla u7T£&si£a up,] To make the application close and pertinent, 
the word zsavla must be taken here in the sense of rsdvlwg, omnino. By 
labouring thus myself, / have particularly shewed you, that so labouring 
ye ought, &c. Xenophon uses the word in the very same sense : 6'tj 
<rvvo&u ejxauTaj IIA'NTA h-ifisua-pivog a-jrov, pudet me mihimet esse con- 
scium, ilium a me omnino deceptum esse, Cyr. Exp. lib. i. p. 24, &c ed. 
Hutch. Cantab. 8vo. Dr. Owen. 

Ibid, rwv Xoywv] Read with several MSS. Toy Ao'yoy, as {xwyxofsyels toD 
Aoyoy, John xv. 20. Bengelius in Gnom. 

36*. Qsig ra yovaia aurao] I would rather read ayrou, illic, there, in 
the room where they were, because the expression, §s)g ™ yovaia, is com- 
monly put without the relative: See Mark xv. 19. Luke xii. 41. several 
times in the Acts. Markland. 



CHAPTER XXI 

I. a'jTuiv] F. aosXcpaw/. Dr. MaNGEY. 

4. eXsyov $ia. Toy Hvsv(xdlog] Put a comma after sXsyov, and translate it 
inspired (the same as h rtp 7xvivp.dli) as xi. 28. not, by the command of 
the Spirit: which I mention, because of a mistake into which myself, 
and perhaps others may have fallen; that Paul's behaviour in the 13th 
verse is not consistent with the 4th ; which would have been true, if <$»«. 
tgu Ilvsuixalos had signified by order of the Holy Ghost: whereas it only 
signifies by revelation of the Holy Ghost, and what follows is no more than 
their advice. A«x often signifies Iv: in the Spirit, i.e. inspired. Markland. 

7. tov zj?.ovv havutravles] How can they be said to have finished their 
course, when it appears they were only in the midst of it? Perhaps, read, 
Ziavaua-aClig, for Hesychius explains Ziavauvai by 8<a~ AsSa-at, Ilavin°- 
sailed from Tyre, we arrived at Ptolemais : then rightly follows xarr t y- 
T-frapev, as c. xxviii. 13. or xaTs&]jut,sv,. as in MS. Alex, which, perhaps, 

should 



406 CONJECTURES ON THE NEW TESTAMENT. 

should be xa-njp^ju.sv, as c. xxvii. 3. Hammond. — I believe St. Luke 
could write no other than rhv ToXow $iOLvv<ravle$, &c. But we y in order 
to finish our voyage (of, the sailing part) from Tyre came to Ptole- 
mais — and the next day to Ccesarea. Here the 6 zn-Xouj, the sailing part 
of their journey, ended, and not before; Caesarea being the nearest port 
to Jerusalem ; to which whoever came by sea, landed at Caesarea. See 
xviii. 22. Oecumenius: Aeysi tooto serif py suplcrxovlsg arXoTov ctTrspyo{x.svov 
e\$ Kajoragexav, aA?^ e\$ <J>o»wx7]V, avrjxQo^sv sig auro. There was no fear of 
their being able to hire a vessel at Tyre, to carry them to Caesarea ; be- 
cause Tyre abounded with shipping. 'EfsxdoVles, ver. 8, is having gone 
out of the town, having left Ptolemais, as ver. 5 ; and •qxOoju.sy we came, 
viz. by Sea, as ver. 1, of this chapter, xxvii. 8. xxviii. 13. The significa- 
tion of these two words sfexQwflss and rfh^o^sv not being well considered, 
I fancy, is the reason of its having been thought that Paul and his compa- 
nions went by land from Ptolemais to Ccesarea; which is certainly false, 
and apparently would have been very" foolish in them. Makkland. 

8. (tou ovlog ex rap £7r?a)] The article rou, which is quite unnecessary, 
seems to have been repeated from the end of the foregoing word, euay- 
ysXurJou: just the contrary to what, I believe, has happened Mark i. 1 ; 
where see the note. Markland. 

13. T/ aroisirs, xXalovlsg, &c] So I would distinguish. It seems to be 
taken from the vulgar manner of speaking, the same as ti x"Ka.lels. So 
Mark xi. 5. rl zjoisIts "koovles rov zstoXovi i. e. ti Au'sle. Of the same kind 
is that of Theophrastus Charact. ix. Ti faou'kovla.i AoyoTroioDvJsj- what they 
mean by making stories. It follows in this verse, eyto TAP ou pwov, &c. 
where yap gives the reason of a proposition understood, ye give yourselves 
and me all this trouble to no purpose: for I am ready, &c. as if he had 
said, what do ye talk of my suffering bonds at Jerusalem ? I am ready 
to suffer even death for the name (i. e. for the sake) of the Lord Jesus. 
See chap. xix. 35. Markland. 

15. ct7ro(rx euoMra/xe vo*] F. a.va.(rxeua<ra[j.evQi, when ive had packed up our 
things ; the more usual word. P. Junius. — Several copies read eViff-xeoa- 
o-a/xsvo». — In the Greek there is such a variety of readings, that it is im- 
possible to know which of them, if any, was from the Author. eiricrxeva- 
cajutsj/oj, instructi, evTpe7ri(r()ivles, being prepared, or got ready in order 
to the journey, has the most patrons. To take up our carriages, might 
be a good expression at the time our Version was made: but at present, I 
believe, there are but few who can understand it. The word carriages 
seems to imply that they had carts, or other conveyances to carry baggage. 

But 



ACTS, CHAFIER XXL .. 40? 

But it maybe doubted whether these persons had any other carriages than 
their own shoulders, and perhaps a stick or pole, upon which each carried 
his own bundle ; to which custom is applicable the expression Galat.vi. 5. 
exa.<flog to 'ihov ipopriov (douflaosi, every man shall carry his own burthen. 
The Cesareans indeed, who went with them, might possibly have such 
conveniences ; but that is more than we know. Markland. 

l6\ a-yovlsg — Mvao-covi, &c] Two capital MSS. read here a.yovlsgr t jj.6ig — 
Mvao-wvi, bringing us to one Mnason, &c. which is far preferable to the 
present reading. Dr. Owen. 

Ibid. Mvarriovi, &c] The direct construction would have been dyoylsg 
Mvacajya rivot, K.6irpiov, app/aTov [Laftrrfv, -crap to ^sj/kfQoJ/xsv, instead of 
which, Luke chooses the figurative way of writing, as he often does, un- 
derstanding Mvatriovd rtva, and throwing all the rest into the Dative case, 
to make it agree with co: ayovlsg MuoL<r(uva. zsclo a> ^/ivourtavl nvi, Huyrpita, 
apyaiat ^.a.^rfi, £zvi<rb(jop.£v. Somewhat like that of V irgil, Urbem qitam 
statuo, vestra est; that is, \TJrbs~\ qaam urbem statuo, est vestra. Ta>v 
pahrptuv for rivlg ex rSv (tu&rjTtav, as was noted on xix. 35. Markland. 

22. Tl ovv l(fli\\ As 1 Cor. xiv. 26. The Latins have the same expres- 
sion, Quid ergo est ? used by Horace Epist. ad Pison. Cicero Famil. v. 
10. Livy xliv. 22. We should say, How stands the case then? To 
which the following sentence is always an answer. Markland. 

24. w> xa-rri^vicu zszfi cou ouMv l<ri»v,] So I point it: the construction 
I take -to be this : on owSev [touto)/] wv (for a) zaTr^iHai rss.fi <rou, etfliv : 
For what reason can be given why a>v is the Genitive Case, but that it is 
drawn into that case by the preceding word tovtwv -understood ? That 
none of those things which they have heard concerning thee, is, or exists? 
i. e. real or true. The version is good sense, but the Construction only 
can shew the reason of it. It may be so or otherwise, xxv. 11, because 
xoLTTiyopsiv governs a Genitive, which xa.Ti)-y£l<rhau does not. Markland. 

25. [trrfiiv toioutov] Perhaps Luke wrote (XTfilv toiqutcov, none of such 
things. Bp. Pearce. — MvjSsv — s\ ^ may well be left out. Dr. Owen. 

31. T(p ^jTviocp^o) rr,g <nrsipr t g, to the chief captain of the band.] The 
version does not seem to answer to the Greek word yJKioLpyjxi, which pro- 
perly determines the extent of this Officers command, viz. over a thou- 
sand men, as sxarovrapyog, centurio, over an hundred men. Why should 
we not enrich our own language with a new word, to the Chiliarch ? We 
say Patriarch, Tetrarch : though it may be objected, perhaps, that those 
words end in r^g, zjarqidpfflg, nrpd^y^g. But this objection does not lie 
against "E|af^o^, whom we call the Exarch of Ravenna, and ^ovapyog, a 

monarch, 



408 CONJECTURES ON THE NEW TESTAMENT. 

monarch. — It may be enquired farther; how a person can be called yi- 
wiapyog of the <nrsipa., cohort, when the cohort consists of but 500 men ? 
In answer to this, Joseph. B. Jud. V. 5 1 . § 8, relates that there was always 
a Taypx, a legion (suppose 5000) of Roman soldiers in garrison, in this 
tower of Antonia. It may reasonably be supposed that there were no 
more than a cohort (500) upovi duty at a time, who here, and in the 
Evangelists, are called emphatically ti) oreipa, the cohort, meaning the 
cohort upon duty. These might be, and probably were, commanded by 
their own yfoiapyog. So that I would translate it, to the Chiliarch, the 
commander of the Cohort; for that this Lysias was a real ypdapyug, ap- 
pears from those places afterwards, in which he is so called. And he 
might be upon duty with half his Regiment. Markland. 

37. 'E7&Yivufl\ yivaxrxBig{\ The chief captain heard Paul speak Greek: 
what occasion was there to ask him, if he could speak it? He says, 
expressly, / perceive thou speakest Greek. Thou art not then that 
^Egyptian, who stirredst up and leddest into the wilderness Jour thou- 
sand men. Is. Voss. Resp. ad tert. P. Simonis Object, in support of a wild 
system, that Greek and Latin were the only vernacular tongues of Jeru- 
salem at this time ; which is confuted by this very place, ver. 40, where 
it is said the people attended to him, because he spoke in the Hebrew or 
Syriac tongue. The sense of the place, however, may be as Vossius gives 
it; but he draws a wrong conclusion from it. — The question implies ad- 
miration. Dr. Owen. 

38. a.va<flaToo(rag~\ Our version of xvii. 6, ol avafrlarwa-avlsg, that have 
turned the world upside down, may perhaps be defended from Hesychius, 
' ' Ava(floLTodvlag' &.varpi7rovlag, if ava.(fla.Tsa) and ava.(f\aTQ(a signify the same 
thing. But here it makes avacflaTcorag a Neuter, who madest an uproar: 
whereas it seems to be Active, and to have after it robg TeTpa.xuryt'Xiovg 
avftpag, the four thousand men. Other Versions are tumultum concitasti, 
Vulgat. whence perhaps ours was taken*, and in seditionem concitasti, 
Beza; which makes good sense, if it can be proved. 01 ryv olxoupsvriv 
ava<flaTa)<ravleg, c. xvii. may mean the same thing, as xivouvlsg cfla.<riv (or 
<fla<rnig) cra<r» roig 'IowSa/ojj xoltol tt^v olxoyjxsvvji/, xxiv. 5. i. e. causing dis- 
turbances (or dissensions) to all the Jews in the world, or Roman empire. 
"Zramg in this history seems often to signify no more than dissension, or 
difference of opinion. See xv. 2. — The stop after ootoj in xvii. 6, may be 
taken away. Markland. 

39. clvQpa)7rog 'Ioohuiog~] So chap. xxii. 3. a.vr\p 'lov^aiog. But verse 25, 
he calls himself avfyu>7rov 'Pco/xaTov: and if he had called himself avQpw7rov 

Tago-g'a, 



ACTS, CHAPTER XXI. 4oy 

Tagtf-lot, or avSpa)7roi> KtXtxa, all four had been equally true: the first, re- 
specting his Religion; the second, his Privilege, or what Cicero calls his 
Condition; the third, the city in which he was born; and the fourth, his 
native country. But I believe he never calls himself simply 'loufiouov, be- 
cause that might imply that he was born in Judcea; and though Lysias 
calls him simply 'Pa)[Aouog, chap. xxii. 27. 29. yet it is plain that the 
word zxohtrris, citizen, is understood, because Paul had told him before 
that he was Tapasug, of Tarsus in Cilicia, and ysyswrj^svog h Tapcrw, 
x^cii. 3. though indeed that might not be understood by Lysias, because it 
was spoken in Hebrew. The expression ^fig Quasi 'louoahi, which he 
makes use of Galat. ii. 15. concerning himself, is no objection to what I 
have here said ; St. Paul being Quasi 'loubouog, a Jew by birth, as being 
born of Jewish parents, citizens of Tarsus. Markland. 

Ibid. oux. 0t.a-7jy.Qu zjfascog] It is scarce worth mentioning, that Achilles 
Tatius, lib. viii. p. 465. borrows from this place, sAsu'Qsgo's re wv, x<xi 7&0- 
Z.ecog oux ao-13/xou. So he does in other passages. Euripides Ion. ver. 8. 
'EcrHv yap oux aarjy.og 'E'K^vcov vroKig. Markland. 



CHAPTER XXII. 

1. "Avtipss a?>sA<po», xa) Grarigsg] An address to two ranks of people : 
not, as the English Version, to three, Men, brethren, and fathers. So 
ii. 29, " Aj/2>g££ a§sX<poj, our Version ill renders Men and Brethren, the 
same who are, at ver. 14, called "Avo'peg 'Iou8aTo». See before vii. 2. xiii. 
15. 26\- — The want of attending to this construction has occasioned KAI 
OI to be inserted in the MSS. and Editions, in Acts xv. 23, 01 a7r6cfloKoi 
xoCi ol z&psaSuTspoi [KAI OI] a^zXQoi, instead of 01 nrpsa'Surspoi ah'&ipoi, 
the Apostles and Brother-elders, as the Vulg. Irenaeus, and the best MSS. 
read. See Mill, and Potter on Church Government, p. 317. — In the 
same words Stephen addresses the Sanhedrim; Brethren and Fathers, vii. 
2 : Brethren, because both Stephen and they were Jews ; Fathers, I 
suppose, because of their age and authority: in which sense I do not find 
the word in the N. T. except in these two places. Paul must be among 
the crowd, some of whom he knew to be of the Sanhedrim. Markland. 

3. *Ey«> [k£v sjjuu avr)p 'louftouog ysyeuvrjy.ivog Iv TapcraT] So xxi. 39, 'Eycu 
avbpuiirog jxev sip 'loubouog, &c. But in this place of chap. xxii. y.h is 

3 g wanting 



410 CONJECTURES ON THE NEW TESTAMENT. 



wanting in several good copies; the reason of which seems to be, because 
it is out of its place, which was perhaps ysy£VV7)fj.evog MEN sv Tap<r<j», ctva.- 
rsbgaixfAsvos AE h Tsohm ravly. MARKLAND. 

3. avarsBpa^ivog — zja.pa. roug xsolag Ta^ocKirj7i,~\ Rather connect, 
Tsapa. rovg zjoZag Tapx/u^X vr£7ra.ih s stjy.sv<ig, which makes the enumeration 
more particular : By profession a Jew, born at Tarsus, bred in this city, 
instructed in the law at the feet of Gamaliel. Vitringa, de Vet. Synag. 
1. 1, par. i. c. 7. p. 168. Perizon. ad M\. Var. Hist. iii. c. 21. 

Ibid. T&S7rai§sv[x,£vog — rod zsarpioou v6{/.ou] F. rov nrar^wov vop.ov, as the 
usual construction requires. T. Hemsterhusius. 

Ibid, ^t\htorr^g inrupyaiv tou ®eou] rou 1/0'p.oy, legis, Vulg. which I think 
the true reading. Beza. — ^Ktorr^s ro " © s °u ma y De rendered, exceedingly 
zealous, i.e. of that perfect manner of expounding the law. See Gal. i. 14. 

Bp. Pearce. 

12. % Avavlag — avyp svcre^g xara. rov vopov, &.c/J How can Ananias be 
said to be "a devout man according to the law" &c. when he was known 
to be a Christian? See chap. ix. 10. Perhaps, he had formerly been 
such ; and was then highly esteemed by the Jews. For now they could 
not esteem him as a Christian. Dr. Owen. 

15. ort iVv) pugrog] This verse gives the reason why Paul was to see 
and hear Jesus speak : therefore there should not be a full point before it : 
because thou shall be a witness. Bengelius and Markland. 

17. *EyevsJo <5s poi, &c] His use of the pronouns j«.ou, p*i, and p.s, is 
remarkable, when he might easily have written so as that any one of them 
might have served the purpose. Markland. 

18. \hh aurov] It is a wonder that Grotius should take aurov here to 
signify an Angel, when this and the two next verses plainly shew that it 
can be spoken of nobody but Jesus. Markland. 

23. pi7rlouvla)V rot. Iparioi] i. e. shaking their cloaths in a rage, not 
casting them off that they might be the more expeditious for mischief. 
See Pricceus: and Jos. B. Jud. V. 2. § 5. Lucian. de Saltat. p. 8l6\ Ti- 
mon p. 147. Livineius on Mamert. Paneg. 147. Philo de Legg. Special, p. 
549. Lysias Fragm. p. 654. col. 1. ed. Taylor, mota veste vocantem, Virg. 
JEn. viii. 7 12. Markland. 

24. avsra$ea-Qou avrov] F. avera.o-£o-Qai aurov, commanding that he 
should be examined by scourging. Hemsterhusius. 

25- nx^og rov srflcora. kxa.r6vloi.p^ovj Some copies have eQetfiarrci) which 
seems better. Markland. 

28. 



ACTS, CHAPTER XXII. 41 1 

28. f Eyco sroXXou xsipahaiou, &c] As Lysias here declares, that he was 
not a denizon of Rome by birth, but had purchased that privilege, we 
may naturally suppose, that he was not accurately informed of the several 
cities in the distant provinces, to the natives of which this honour was 
annexed: otherwise he might have collected from St. Paul's speech, xxi. 
39. what he enquires of him, verse 27th of this chapter. This supposition 
reconciles the two passages, in which, on any other ground, there is an 
apparent inconsistency. Bjp. Barrington. 

29. s$o&]0>}, hriyvoug on 'Pw[j.ai6s etfli, xa\ on r^v avrov SeSexafc.J xai 
should be omitted, being inserted by some one who connected this on 
with eiriyvoug, whereas it refers to g^Jo&jfoj, He was afraid, because he 
had bound him, hiowing he was a Roman. Piscator. — Dr. Mill suspected 
these words xa) on r^v avrov beftexwg, as not being in the JEthiopic Version. 
1 am of his opinion, not only because of the ot< (see on John vi. 9.) 
but likewise because Paul was still kept in bonds, and was not loosed 
till the next day, ver. 30 ; which keeping him bound, is inconsistent 
with what is here related: and afterwards, ch. xxiii. 18, he is called 
Mo-^iog, and in several other places. So that it seems his chains were put 
on him again after the Officer had taken him before the Sanhedrim. Felix 
likewise left him hebefxivov, xxiv. 27, in which condition he was carried to 
Rome xxvii, and xxviii, notwithstanding his being a Roman citizen. So 
that the fear of the Officer seems to have proceeded not from his having 
ordered Paul to be bound; but from his having ordered him to be whipf, 
and that too with scourges, before he had been convicted of any crime ; 
and these words xa) on yv avTov bshexcog, seem plainly to be the remark of 
some unskilful reader. Markland. 

30. /3ouAojt/,svo£ yvcvvai to ao-$a7<.sg, to, n xarr^yopZiTai isapa rdov 'lovhaiwv, 
&c] I would distinguish thus: Tf) $g liravpiov, 0oo?u>|xsj/o£ yvoZvai to a<r- 
<paXe£, to, n xoLT7}yopslTou, zsapa rwv 'lov^aliov. So that the Construction 
may be yvdovai Tsapa twv 'louftalcov, — not xaxr^yoqiiTcn Tsrapa twv 'IowSaicov ; 
the language of which seems to be doubtful, xaTr\yop£\Tai TIIO would 
have been out of the question. Tvuivai rsapa, as kiruvftoLvelo vsapa, Matt. ii. 
4. rsapa <roZ axov<rai, Acts xxviii. 22. xxiv. 8. Markland. 

Ibid. exeAsucsv I^QsTv &c] Rather, with several MSS. the Vulgate, 
Arabic, and iEthiopic Versions, read a-vvs^sh. He commanded them to 
meet together, and form a Council; which, as appears from the first 
verse of the next chapter, they accordingly did. Dr. Owen. 



3 g 2 CHAPTER 

- 



412 CONJECTURES ON THE NEW TESTAMENT! 



CHAPTER XXIII. 

3. xctOy) xglvcov [xs] Much better, xpivwv pe,-- to judge me; judicaturus, 
not judicans. And do you, ivho sit to judge me according to law, com- 
mand me to be beaten against it? H. Steph. Pref. 1576Y 

Ibid. zsctpavo^tZv] Or, Tssapa. vo^ov. Dr. Mangey. 

5. Qux r^siv, a8sA(po*, on IdTiv 'Ag^epsvs' ykypaifiaa yap'~] Here should' 
be a parenthesis, Revilest thou God's high priest? (for it is written. 
Thou shalt not speak evil of the ruler of thy people). Then said Paul, 
I do not acknowledge him to be high priest. — He was an ungodly wretch, 
and not high priest, as Jason is described in 2 Maccab. iv. 13. Paul must' 
have known the magistrate by his habit, and his place in the council. See 
the like parenthesis, Luke xix. 25. Dr. Parry, Attempt to demonstrate 
the Messiahship of Jesus, p. 132. 

6. bibs <&aptircx,iov,~] Several copies have tyapurccicov, much better, a 
descendant of Pharisees. Markland. 

Ibid. zssp\ l7\.7nSo£ xcci auoLcflaascos vsxpwv syd) xpluofxa.i.~] After xpivo[xai, 
instead of a full point, place an interrogation : Am I (a Pharisee, and a 
descendant of Pharisees) called in question by you concerning the hope 
and resurrection of the dead ? The pronouns lycJo and ufxwv favour this, 
being put emphatically. 'Eton? is often used when the resurrection is 
spoken of, that being the great object of the hope of a Christian. Markl. 

6. Perhaps xa) should either be struck out, or placed before ars§). See 
Syriac, Arabic, and JEthiopic Versions. Bp. Pearce. 

8. pj§s aiysXov] Probably a gloss added : for it follows, the Pharisees 
conjess both, a^oTepa, which can relate only to two things, i. e. the 
resurrection and spirit. Markland, Bp. Pearce. — In the next verse, 
Luke possibly explains tn-vsujuta by afyeT^og. Piscator. — zsvbu^o. here, and' 
often in Luke, signifies a bad Spirit, as in chap. ix. 30, xou 18ou, sTfeti/xa 
7vaf/.£as/si aurbv, which, in ver. 42, is called 8ajju,owov. Again, xxiv. 39, 
what lie calls crvsujaa is by Ignatius, Ep. ad Smyrnaeos, p. m. 22, called 
oai[AGVMV, which in the N. T. is taken in a bad sense. What, then, shall 
we be said to fight against God, if we resist a man actuated by an evil 
spirit ? The objection is removed by one little distinction, which should 
here be followed, e» Ss orvsu|xa sXaJhy\<rzv aorta — 7} apyshog, [xrj ^£oy.a^S^sv, 
but if an evil spirit hath spoken by him, it will soon be discovered, which 
is to be supplied by the hearers, as in Luke xiii. o, but if an angel, let us 
not fight against God. Markland, Explicat. Vet. aliquot, &c. p. 282. 

8. 



ACTS, CHAPTER XXIII. 413 

8. ju.7]S! aPysTvov, pjjre srj/au/xcr] As the point in dispute is only the 
resurrection, the other two points are urged here against the Sadducees 
ex abundanti ; and particularly insisted upon in the next verse. I would 
therefore distinguish thus : XcMovxouoi [ksv yap 7Jyov<ri p.r] bIvoli avaalao-iv, 
Qxrfis SifysXov, p.7]8s rsvsvixa, QapMrouoi c-s o ( aoX6y overt ra ap,<QoTspa). 'Eysvslo 
&c. By the help of this parenthesis the word u[x<poTe%a will become pro- 
per, as applied only to the two last things, viz. angel and spirit. Dr„DwEK. 

Ibid. p^Ss a.fys'hdv, pfrs zjvsu[xol] Instead of prjSe several copies have 
ixr'jrs; which is more usual: piqfe and ju.rjrs, or pwj&s and [xvftk. Markland. 

14. p$=ve£ ys6o-a<rQai] Rather, ysuo-so-Qat, as an infinitive mood of the 
future tense in the middle voice seems to be necessary here. The Vulgate 
has gustaturos. Bp. Pearce. 

21. evs&Gstio'jo-j] Perhaps evaSpsoVouo-j: for their lying in wait was not to 
take place till the next morning. Bp. Pearce. 

Ibid. s7rafysXia'/\ Read a.7rafy£Xlav. H. Steph. Prsef. 1576, and so in 
the antient Jieathen writers constantly, says the learned Editor of Ly- 
curgus, § 5- P- l66\ — But sxaFysT^ia, Esth. iv. 7. Ezech. vii. 26. and see 
Sirach, xvi. 26. Grotius. 

23. 8e|fjo?ta£6u£ biaxoo-lovg] What sort of militia os|-*oAa§oj were, it is 
hard to guess ; perhaps we should read Is^ioSakous; some light-armed 
soldiers so called by Josephus, Bell. Jud. 1. iii. c. v. § 5. which is con- 
firmed by the Alex. MS. Erasmus, Piscator, Grotius. — For §iaxo<rloug 
the Arabic Version reads eighty, and perhaps two hundred was repeated 
from what went before. Bengelius. — But whatever the Ss^ioAaSoj were 
in the preceding words, we have here the true trait of the Roman militia 
under the Emperors. In the antient times centurions were assigned only 
over foot; but under the Emperors there were cohorts of horse and foot 
jointly, called cohortes equestres or equitatce, divided into centuries, go- 
verned by centurions, called here sxarovrap^ous. The horse bore about 
the same proportion to the foot as is here expressed, viz. nearly one to 
three. Thus Hyginus mentions in a millenary cohort 243 horse to 720 
foot; and Josephus, rightly understood, to six centuries (in all 480 men) 
reckons 360 foot, and 120 horse, Bell. Jud. 1. iii-c. iv. ^ 2. and see ibid. 
c. vi. § 2. Schelius on Hyginus de Castrametatione, ap. Graevii Thes. x. 
1090. 1094. And see Reinesii Inscript. p. l6\ Taylor in Phil. Trans. 
A. D. 1747. vol. xliv. N° 482. 

24- KTr;i/7] ts 7xapoi(f}7}o-ou~] The construction requires that the verb 
etirsv should be brought down from verse 23, and repeated here. 

Dr. Owen. 

25. 



414 CONJECTURES ON THE NEW TESTAMENT. 

25. s7ricf]oKr)v 7»spU%avo-av tov tuttov rourov] 1 Mace. XV. 2, eVi<r)oAai 
TxTspis^oucrai tov TPOIION tootov, which might possibly be the reading 
here. But we have tokos, a pattern, 1 Pet. v. 3. in Philo Jud. p. 294, 
ed. Turneb. tvttov srsg/ep/ouo-av uTavloov twv vo[a<ov, and p. 524, and so p. 
700. Markland. 

26*. Autrias] Perhaps Thtxlas, mentioned in the Epitome of Livy, 1. 
xix. or Livy to be corrected from this place. Pricccus. 

27. e^etXo'ju.^ auTov, pa&wv oti 'J^wpalos hfii, /3ouXo'ju,s}>o£ 8e yvwvai — xa.~ 
Triyayov] Perhaps, beginning a new period, MaOcov AE or* 'P«oju.a»oV e<fli, 
&ooh6[usvos yvwvai Ttjv oiiTiav — xa.Triya.yov — He did not rescue him from 
the Jews, after he understood he was a Roman citizen; but, so soon as he 
learnt he was a citizen, he brought him to examination. Beza, Clericus. 

30. M.YjVit^£lo-rjs 8e jxo* e7riGov7\.r]s s»£ tov a'j/Sga juiXAsjv eVso-Saj] It is hard 
to make out the construction: the Vulgate seems to have read, MHNT- 
©ENT02) Ss |xo» nEPI £7r£ovXiJs s\s tov SLvftpa. psXheiv eVeo-Qai. Perhaps, 
it should be read, pjvodg/en]? M /xot £7ri£ov7jjs TQ.N IOTAAIGN sis tov 
Mpa— Or, MHNT0ENTO2 hi p»i EniBOTAHN Em tov avZpa p£\- 
teiv so-etrQai. Beza. — There is no difficulty in the place, if rightly distin- 
guished and supplied, thus: MijvoQs/ottjj 8e p>t «n£oyX% s\g tov avftpa., 
[avTrjv] psKkeiv eoso-Qai biro twv 'IoySa/tov, e£ayr»fc & c « He has changed 
what is usually ju.eXXoy'orjs into jxeAXsii/, as if he had set out another way, 
MHNT0ENTOS U ju,oi «ri&wXifr e\s tov avlpa. p&A#ji> eWficei viro twv 
'louSalwv, &c. The sense is, But having been informed that the man 
would be way-laid by the Jews, I have immediately sent him to you, &c. 
Literally, But a conspiracy against the man having been told me, that 
it would be by the Jews, I have immediately, &c. Markland. 



CHAPTER XXIV. 

3. xaTopQ(oy.a.TO)V yivo\i.hwv — 8»a Trjs <rrjs rspovoias, zravly re xa) maVTayou 
a7roSs^o/xe6a.] Rather, ysvo^svwv — lia. tt)s <r% rs^ovoias Tzravly ts xa) zsav- 
ra^ou, Seeing regulations made by thee for this nation at all times 
and in all places, we accept it with all thankfulness. By which con- 
struction, the compliment terminates wholly on Felix, which is otherwise 
divided between him and the nation. Bois, Collat. Hammond. 

4. axdvo-ai <re — <tuvt6^ws^\ F. <twt6vws, hear us with accuracy. 

T. Hemsterhusius. 
5- 



ACTS, CHAPTER XXIV. 415 

5. Ebpovlsg yap &c] Here again is a Nominative Case without a Verb. 
See John vii. 38. It might easily have been avoided by putting uvtov, in- 
stead of ov, ver. 6*. But the best Greek writers do the same. Markland. 

11. ou zsXsioog sitri y.01 7jjw.£gai $ SsxaSu'o, a<$>' rig ai/s&jv] Erasmus Schmi- 
dius in his edition reads, without the authority of any MS. a<p 5 ou. Both 
constructions are in Demosth. de Falsa Legat. [p. 208.] vsk\t.Tf\r\v rj^ipav 
elvou raurrjv ehoyigelo, aft ov, scil. yjpovov. And with a<p' r\g, understanding 
r][xipag, Demosthenes, in the instrument he produces against Lacritus, 
r][j.sp(vv eixotriv, oc<p' r)g av exQaxnv 'A&rjvuge. Stolb. Solcec. N. T. c. xi. 

14. toig T^po<p^rais"] Perhaps xara. rovg ■G5po$i\ra.g, or xara to be un- 
derstood. Beza. 

16*. 'Ev rouTip Ss avrog aurxtoj F. A Ev touto. J. Pricseus, P.Junius, ap. 
Wetstein. 

18. \Ej> olg ev%ov /xs — rivsg cwro rijg 'Ao-'ia.g'] As several MSS. have 8e 
after rtvkg, Erasmus supplies a verb to it. But some Jews from Asia 
raised a tumult against me. See xxi. 27. — Zegerus and Grotius connect 
riveg with s.\7ra,ra)(rav, which follows: But let certain Jews from Asia 
(who ought to have been here to accuse me), or let those who are present, 
say, if they proved any crime against me? — By omitting &£,. with the 
English Version and Wetstein, the sentence is disembarrassed. 

20. (flavlog [xou hiri roS «ruve&g/o.t/] tflaQivlog is much more usual. But 
there is no variation in the copies. Markland. 

21. ») creg* \Moug ravr-^g Qcovrjg'] This verse is ironical: and the empha- 
tical pronouns sydo and vy.div make me think that this was uttered inter- 
rogatively: or let these very persons who are here present, and before 
whom I have been tried once already, let them declare, Whether they 

found me guilty of any crime, except indeed this one heinous piece of 
wickedness, that I should ash, whether it was not strange that a Jew 
and a Pharisee should be accused by, and tried before, Jews and 
Pharisees, for maintaining the resurrection of the dead? meaning 
the resurrection of Jesus, and in him of all mankind, chap. iv. 2. 

Markland. 

22. a.vs^&ksio auroug, axpi§e<flepov eibcog to. zssq) ri[g 0800, ei7ra>vl Thus 
these are the words of Luke ; but, by Beza, Grotius, Hammond, and the 
Mons Testament, they are attributed to Felix, beginning at 'AxpiGitflepov, 
he postponed them, saying, After informing myself more fully con- 
cerning this way, when Lysias shall come, I will determine. EIttcov is so 
transposed, Luke v. 24. viii. 4. and Acts xxv. 5. and this sense agrees 
best with ver. 24- Pyle, Markland. 

25. 



4 IS CONJECTURES ON THE NEW TESTAMENT. 

25. 'i[x$>o£os ysvopevog <S»^fX»§] This is often quoted in English Felix 
trembled; instead of, Felix being in a fright, &c. ; ejx<po£o$ and evrpoy^g 
being confounded in our Version. Felix might be in a fright, and yet 
not tremble. "Ek<Po£o§ and ivrgopog are joined together, Heb. xii. 21. 

Markland, 



CHAPTER XXV. 

3. yjx^w xolt auTou,] Here xar aurou must be taken in the sense of 
zzup' auroy, which is the reading of five MSS. Requesting it as a favour 
from him (Festus), that he would send for him (Paul) to Jerusalem. 

Dr. Owen. 
Ibid, evi^av ■nroiouvleg'] That is, intending to lie in wait, zsonuvkg for 
zjoi^<rovleg, as av^uiTog a.7roirjixwv for a.7ro^rj^(ra)V, Matt. xxv. 14. See on 
Acts vii. 58. Markland. — The word vroiouvleg is the Participle of the 
second Future Tense, facturi. So arotco, in the Future, Matt. xxvi. 18. 

Bp. Pearce. 

4. IctuTov 2>s psXheiv Iv ra%ei ex7ropsvscr$a.iJ That is, would shortly de- 
part from Jerusalem; but the sense requires, would go to Ccesarea, or, 
as our Version has it, would depart thither, which should be EKEI cto- 
psusa-bou. Exel often signifies to a place in all writers. Markland. 

5. 8uvaro»] Either from your knowledge of his crimes, or from your 
own power and faculty of speaking : in which sense Swarog is used by the 
Greeks, as in that humourous Iambic AaXcoi/ a-picflog, aSuMTcoTarog T^eyeiv 
and so potens by the Latins. See Salmasius on Capitolin. Maximin. jun. 
cap. hi. p. 69. In Gen. xlvii. 4. those who are skilled in the business of 
shepherds are called Zwaroig. Markland. 

Ibid, el ri e<fl\v\ el ti is not of doubting in this place; but means the 
same as on. Markland. 

Ibid, el n e<flh ev rip auftji] Rather, with several MSS. el t) e<flh 
a.T07rov ev rco avSp rourcp' If there be any thing amiss in the man. Owen. 

6*. A-iGLTpi-ifiGLg — -^[/.eqag ixT^eiovg i) hexa, xara€ag e\g KaurapeiavJ 
F. CT^eious HAH, KAI xuiaGag, having staid now some days, &c. as John 
x. 17. zsteiovg for nvag, ver. 14, and chap. xxi. 10. Pricceus. — Some 
MSS. ou zrheloug oxlto r} Sexct, which being written ou zs^elwg 13 7} I, the 
former -q in time was omitted ; but should be retained, in the opinion of 
Grotius, Pricasus, Mill, Bengelius, and Wetstein; He tarried no more than 
eight or ten days. — Wolfius indeed, doctus sermones utriusque linguae, 

will 



ACTS, CHAPTER XXV. 417 

will not allow the Adjective to be Greek, without the Conjunction, any 
more than to say in Latin, dies plures octo aut decern. But it is such 
Greek as Luke himself uses: dvdpsg zj"hsloug Teo-o-aoaxovla, Acts xxiii. 13. 
21. and Itwv gtXsiovcov rsa-o-aqaxovla, iv. 22. And Plato, Apol. § 1. p. 60. 
ed. Foster, srri ysyovwg crAs/o) s£Sopfxov1a. Isocrat. Panath. p. 288. ed. 
1J49? JirauQa xoltoixsiu ou ctAsi'o) Qr i (rou(nv srcvv sTriaxocricov, q. d. ervj ou 
«3-?vs/a) sTflaxoo-liov stwv. And in Latin we find plures without the Con- 
junction, though less frequent than plus. Hor. 2 Ep. II. 192, Nee me- 
tuam quid de me judicet hceres, Quod non plura datis invenerit. Cic. 
ad Brutum, Ep. xv. ed. Middleton, quod 8$ plures occidit uno. if that 
is of any authority. See Markland's Remarks on the above Epistle to 
Brutus, p. 114. — But there would have been no need of a Supplement, 
if the style of the Historian had been attended to. Festus had promised 
that he would go down to Csesarea immediately : but being detained by 
some affairs at Jerusalem several days, and longer than he expected, to 
make some amends he proceeded to business the very next day after he 
came to Caesarea : AiaTptyag Ss Iv uvroig ^xipag zshsloug, xaraSag e\g 
K.ai<rapsia.v &c. The comparative -nrT^sloug, more, tempted some one to add 
oxlcu rj Zixa., and afterwards ou before xshsiovg, in some copies ; not consi- 
dering that zrhsiovg ijjaega^ signifies several days frequently in this book : 
below ver. 14. xiii. 31. xxi. 10, in which our Version says many days, as 
if it had been zroKT^ag. The meaning of rarAs/ouj is, more than were 
intended, or more than usual, more than could have been expected or 
thought of. What need was there of any number? The interpolation 
seems to be certain, be it ever so antient. Markland. 

8. Ours sig tou vo'jxoj/,] because of the charge brought against him, ch. 
xxi. 28. Outs e\g to hpov, because of what had been objected to him in 
the place just mentioned, and by Tertullus, chap. xxiv. 6\ Ours sig Ka/- 
<rapa, because Tertullus had called him a mover of sedition. These were 
the three chief heads of Paul's defence, as they had been of his accusa- 
tion ; for as to the fourth, concerning the sect of the Nazarenes, he ac- 
knowledges in what sense he admits it: to which they could not possibly 
make any objection. Markland. 

9. Qsteig e\g 'Isgoo-oXujUa avaGag, &c.]| It does not appear that Festus 
knew any thing of the intended assassination of Paul, on the road be- 
tween Caesarea and Jerusalem. He might speak this, partly to gratify the 
Jews, who he saw were so earnest in their desire to get Paul to Jeru- 
salem ; and partly, because he was at a loss, as he pretended ver. 20, how 
to proceed in the case, and willing to shift the matter from himself: 

3 h otherwise 



418 CONJECTURES ON THE NEW TESTAMENT, 

otherwise he could not but know that a person who was innocent at 
Ca?sarea, could not be found guilty at Jerusalem ; and he plainly saw 
that Paul was innocent. Why then did he not acquit him ? The true 
answer is, he durst not disoblige the Jews. But Paul was so well ac- 
quainted with their temper, that he chose to trust himself to Heathens, 
rather than to those of his own religion ; and he had reason to suspect 
that Festus would give him up, rather than incur the displeasure of the 
Jews; so that his safest way was to appeal to the Emperor, as a Roman 
Citizen. Markland. 

10. «n rov ^[xarog KajVapoj] At the bench of the Emperor, or 
Romans ; not of the Sanhedrim, or Jews ; for 'IouSatoo^ mh\v rfilxviara., as 
even you yourself cannot but know; for you have heard all that has been 
alledged against me. Paul knew the goodness of his cause, and his own 
innocence, and his confidence was suitable to it. But, in truth, all this 
was suggested to him by an Infallible Prompter. Markland. 

11. ooftsig i*s huvarai auroig p^ap jVomtQou] This was artful. He does not 
say, Thou hast not power, &c. for that would have been too personal, 
and a kind of defiance to Festus : but he uses a word (ovfatg) under which 
Festus knew that he himself was comprehended, as much as if Paul had 
called upon him by name, and told him so : xap'urourQai, to make a pre- 
sent of me, to give me up to them out of favour, without regard to right. 
And so ver. l6\ Markland. 

12. KaiVapa eVjjfixX'qff-ai ; eVt lLai(ra.pct ctossuoty).] I should rather read 
it without the Interrogation, which seems to give it the look of a menace 
or reproach; as if he had said, You may thank yourself for this : You 
have drawn it upon yourself, by appealing to the Emperor ; whereas 
Festus meant it only to signify to him that his appeal was allowed of: Thou 
hast appealed to the Emperor : thou shalt go to him. It was a fortunate 
thing for Festus, as well as Paul. Markland. 

16*. ro7rov rs airohoylag XaSot] So Josephus, Antiq. lib. xvi. 8. p. 732. 
and p. 725, a7roXoyou|X£Voo tottov Aajx&xveiv. Markland. 

18. Hsft ou <fl0ivles] Against whom. Perhaps, KaG' o3. P. Junius, 
ap. Wetstein. 

19. §st<ri§ai[j.ovla.s] It is not likely that Festus, speaking to King 
Agrippa, who was a Jew, should call the Jewish Religion 8e»<ri&a»jiAoW, 
in a bad sense. Josephus uses it in a good one, Antiq. x. 3, and else- 
where; and Xenophon, De Agesil. p. 6*73. says of him, cte) Ss 8e»<r*§a//x<ow 
7)*, signifying religious. Markland. 

20. 



ACTS, CHAPTER XXV. 419 

20. eteyov, el |3ouAoj% — crsgi tovtcdv{] So I believe it should be distin- 
guished. sXsyov is quaesivi, I ashed him: often in the N. T. — EI is a 
conjunction of ashing. Markland. 

22. J§ouXofO)v xa) aorog &c] Without dv, as 75'y^o'^v, Rom. ix. 3. 
iEschines adv. Ctesiph. Init. s£ouXop]v jttsi/ ouv, w 'AQrpouoi, &c. We 
should express it, I myself too should be glad to hear the man. Markland. 

23. (pavTatrlas] Heliodorus, JEthiopic. vii. 12. p. 324. Qtavrouriag rs 
(iopufyopajv, xou x6[A7rov Tfjg cbO\7]g %spa.Trsiag. It may be questioned, whether 
Festus had any right, after sentence was passed, to make a shew of' Paul, 
notwithstanding the reason he gives ver. 26. Markland. 

Ibid. Tr\g TloT.soog'] With a capital : not men of eminence in Caesarea, 
where this transaction was ; but of the City, meaning Rome, who were 
ordinarily part of the council of the Praetorium. Perizonius de Prcetorio, 
p. 38. — I am rather inclined to think, that St. Luke means the principal 
men of Caesarea. Dr. Owen. 



CHAPTER XXVI. 

1. TLau'Kog dbrsXoysjTV] St. Paul was always ready and glad to give an 
account of his faith in Jesus, and of his conversion, as here he does \ 
not as a criminal ; for the cause had already been determined, and the 
sentence passed, which makes me think that b-Kkp in this verse signifies, as 
it often does, not for, but concerning, zssp), as he says xxiv. 10. to. zssfi 
e/xauToo an-oAoyoOjttar for this was not a court of judicature, in which Paul 
was to defend himself, but a private audience, at Agrippa's desire, in 
which Paul was to speak concerning, not for himself. The word eirirpk- 
iTBTai, it is permitted, looks as if they thought it was a favour done to 
Paul. Perhaps, as he was a prisoner, and in chains, it might be thought 
?ui honour done him to speak concerning himself before so illustrious an 
assembly. This is the only reason I can think of for the word hrirpkiczTai. 
In reality the favour was to themselves, not to him. Markland. 

3. yvoiVV wo <re] Perhaps, TNGSTOr ONTOS SOT, unless we 
understand efoalg. Erasmus. — The Attic construction of the Accusative 
absolute for the Genitive, frequent in Thucyd. Grotius. — Nearly in the 
same terms Demosth. init. orat. adv. Phormionem : Alxaia upcov Ssv]o-oju,e9a 
axoucrai Tjfjuoj/ [xst euvoiug, FNONTAS oti Ihiwrai ■usa.VTzhuig la-pev, Rem 
(Equam prcecabimur a vobis, ut nos cum benevolentia audiatis, cum 

3 h 2 sciatis 



420 CONJECTURES ON THE NEW TESTAMENT. 

sciatis &c. See more in Stolberg. de Soloecismis N. T. p. 57. — The 
Alexandrian MS. injudiciously inserts lirufloLp.svog. See Hutchinson, 
Xenoph. Cyropaed. p. 298, 8vo. Dr. Owen. 

6". nrqbg robg vraTs^ag] Add, with several MSS. the pronoun ^[xcSv, 
which our English Version has adopted. Dr. Owen. 

8. T« ctTTKrlov xplvsrai — si] Read, with the Greek Scholia, T/; aiiruflw 
xplvsrai — ; What? is it thought impossible that God should raise the 
dead? Beza, Fell, Wolfius, &c. — But r/ wiruflw jointly, in Zech. viii. 
6. Grotius. — e» stands for on. Dr. Owen. 

12. 'Ev Jig xa) Gropev6[x.5vog] F. 'Ev cug, referring to vrfaeig, persecuted 
them even in cities out of Jerusalem, in which as I went to Damascus. 
P. Junius ap. Wetstein. — Rather ev oig, scil. %povoig, at which times, or, 
at one of which times. Dr. Owen. 

16*. xjir^qkrr\v xod [xtxpropa a>v rs eTSe^J It is easy to conceive how a per- 
son may be witness of what he has seen: but how can a man be a mi- 
nister of what he has seen ? Therefore, I believe, a comma should be put 
after uTnjpsTyv. Markland. 

Ibid, wv rs 0^^0-oy.al croi.] I do not understand it, unless it should be 
8j' a>v re; <Sf per quce, or in quibus, ev oig. Or read a>v rs uTrobr\<rop.al <roi } 
the relative agreeing with the antecedent, Attice; 67ro9ij<ro/xai, as Horn. 
Odyss. YioKha Ss xou Baty.u)V u7ro9ij<rslaj, alia vero 8$ Deus suggeret. 
1 Tim. iv. 6*. Taura vizor \&kp.evog roig aSsX^oT^. — Castelio translates quoque 
ipse sibi demonstrato, which the text, as it now is, cannot signify; and 
his translation shews he wanted another reading. Beza, of the Vulgate 
quibus, translates in quibus, which was of authority for our Interpreters 
to say of those things in the which I will appear unto thee. Markland. 

17. vov <re awotrleT^Kuy] Read vov eyoi <rs, nunc ego, as the Vulgate, and 
several MSS. Bengelius, in Gnomon. 

18. r^yiao-^evoig ix'uflsi] So Erasmus, Castelio, Grotius, and English 
Version. Better with a comma after r^yiao-^evoig, receive forgiveness of 
sins — By faith, and inheritance among them who are sanctified. Beza. 

20. a.Trr)fysKKov~] Thus most copies: but Beza prefers a7ra.FyiXk(ov, and 
makes it a Hebraism. Perhaps it may be joined with eysvoprjv ver. 19, 
oux syevo[j.Yiv a.7rs^g, — ctAAa — anraFyeT^KuiV p.eravoeiv, &c. eyevopvp airuy- 
ysXheov for a.7r^Fye7^kov, as eyevilo alfa&ovla. for eiflftJsov, Mark IX. 3- yeyovale 
e%ovleg for s^ele, Heb. v. 12. Markland. 

22. a^|5' rrjg rj[*ipoig ra\>rr\g eclrixa, y.a^Tvpovii.svog'] The comma may be 
taken away after eVfyxa, as ver. 6, stflyxct xpivopevog, Heb. xii. Acts i. 11. 
It seems to denote continuance in the state or action now spoken of, 

whence 



ACTS, CHAPTER XXVl. 421 

whence in Acts xii. 16, where it is said of Peter Itrkpzn «gotW, it might 
have been written i(f[-r\xz xpoucov, and so it should be distinguished in other 
places of the N. T. where different persons of salvia are joined to partici- 
ples. Our Interpreters too use it in this sense. Markland. 

22. xou Mco<r%-] These words seem to be an interpolation. Compare 
ver. 27. Bp. Pearce. 

26. 'Ei7ri(fla.Tai yap &c] Here again yag gives the reason of a sentence 
not exprest, but understood, I do not speak this of my own head: for the 
King knows &,c. zroog ov may here signify concerning whom, as Heb. i. 7. 
Acts xxviii. 25. 06 — h ywvla, not in a corner, or obscure place; but in- 
one of the chief cities of the world, Jerusalem. Markland. 

27. n«r1eus»£ — roig zjpo<p^Tai§; oTSa on rsTKrlsusig.'] The Interrogation 
after zspo^raig may be omitted: Thou believest, O King Agrippa, the 
Prophets; I know thou believest them. For it seems unusual to ask a 
man whether he believes a thing, and then immediately to say you are 
sure he does believe it. Markland. — Surely the Interrogation gives the 
sentence peculiar beauty, as well as force. Dr. Owen. 

28. sv bhiyca ju,s ars/Os^ &c] These words are capable of many inter- 
pretations. To me, they seem to be no more than a compliment to Paul, 
which one might have expected from Agrippa's civility. Had it gone any 
further than words, it is likely we should have heard of it. But it looks 
as if Paul began to be more particular in his application to Agrippa, con- 
cerning religion, than Agrippa cared for, and that this might be the rea- 
son of the King's rising from his seat so soon after ; being unwilling, or 
afraid, to hear any more upon that head. That I may not be thought 
uncharitable in my opinion, see the note of Beza on chap.xxv. 13; which 
if it be true, the reason I have given may be so likewise. Markland. 

29. h htdyto xai h ■cjb70\of\ It seems to be taken from some common 
manner of speaking; and that St. Paul added ev croAX«> only because 
Agrippa had said h bhiyio. We have in English a vulgar expression, which 
seems to be of the same kind with this; as if any body should say, In 
short, I cannot do it ; another should reply, In short and in long, you 
must do it. I think our Version, almost and altogether, is excellent. 

Markland. 

CHAPTER XXVII. 

1. Ixpiby too owroTXsTv &c] It is noted elsewhere, that the reason of the 
Genitive row may be, because ixoi^ is to be resolved into eysv^ xpi<rig 9 

or 



432 CONJECTURES ON THE NEW TESTAMENT. 

or xplpa (i. e. yvai^ri) rov airoTrhsiv. Beza accounts for the Genitive bv 
understanding crep. There are so many instances of the other form, that 
as yet I cannot but think this the true reason. Markland. 

2. [xsKhovlsg] Rather, with some MSS. jxeXXov!*, to agree with ro-Aouo. 

Mill, and Bengelius in Gnomon. 

Ibid. ctXsTv tou£ xara rr^v 'Act lav roirovg. This was their first design, 
viz. to have gone round by Asia; but in Lycia the Centurion rinding an 
Alexandrian corn-ship going directly to Rome, he put them all on-board 
her. U'Ksiv T07rovg seems to be taken from a common manner of speaking, 
as u7T07rWsiv Tr t v K.u7rpov and tjjv K^ijttjv below. Markland. 

5. Mupa] Others read Avtflpa. Both corrupted from Aspvpu, the name 
of a river and of a city in Lycia. Myra lies more within land, and Lystra 
is in Lvcaonia. Grotius. 

7. [Ay GrpoarecvvTog] Read, [xrj Tsptxrs'hcovTos, the wind not driving them; 
as in Lucian Var. Hist. ■srpoarsKao-avleg ralg xwTraig, ivorking the ship with 
their oars. D. Heinsius. — I suppose it should be, py orooVa) Iwvrog rj[/.ag 
(scil. Tz'hsiv) rou avipov, u7r£7rXsucrajut.s!/ &C. the wind not permitting vs to 
sail forward, we turned off to Crete : for the wind did not hinder them 
from sailing, but it hindered them from sailing forward, to the West, 
as they wanted to do. Who can explain zirpoa-sdivlog} Markland. 

8. {xo'Xig rs zsapa\Byo^.svQi atrngv,] The construction is, po'T^ig re, zsa- 
paXsyo'jxsvoi awr^y, r^ofxsv. Bengelius, Gnomon. 

Ibid. Aao-aia] This city is nowhere else mentioned. Hieron. reads 
Aa«a/a. — Perhaps, 'E'Xala, a maritime city of Crete. Beza. — The true 
reading is"AAaer<ra, as in the Alexandrian MS. Grotius. 

Q. hia to xa\ rr\v vr}<f]elav yj'Svj rarapstojAuOsVai] Read, vyvefulav, because 
the calm season was past. Castelio. — Or, usrlav, the rainy season, after 
which the winds rise. Steph. he Moyne. — But Grotius observes, the 
tenth of Tisri, which answers to September and October, was called 
vr,(flsla (see Lev. xxiii. 27.); and the Antients ceased voyaging in Novem- 
ber, as Vegetius informs us, lib. iv. cap. 39. Plin. N. H. iii. 37. See 
Wolfius.^— The words rrjv vycrlslav I cannot forbear thinking corrupted. 
The particle xa\, also, seems to shew that t^v vr\<Piuav must be something 
which increased the danger of sailing; to which the Fast of the Jews has 
no more relation than Circumcision has; nor would a Heathen take any 
more notice of it. That ■Graps'hrfhvbkval here may signify was come (not 
was past) may be proved from innumerable instances in the best Writers, 
as well as the Evangelists: and it is much more probable that sailing was 
grown dangerous from something that ivas come, rather than from some- 
thing 



ACTS, CHAPTER XXVII. 423 

thing that was past. The authority of great men, antient or modern, who 
explain ryv in\<fi'iiUv of a Jewish Fast, can never persuade others, though 
it may induce them to be silent. — Tov sr^o-iov, scil. avs[xov, has been con- 
jectured. If it could be proved that there was an annual wind in the 
Mediterranean from West to East, after the noted Etesian winds were 
over, this would not be a bad conjecture: because moreover the yearly 
ivind ivas now come. Markland. 

9. xcu ovlog r^t] sTrio-fyaXoug — nrapsT^AuSsvaj,] If these words be in- 
closed in a parenthesis, as directed by St. Luke to the Christian reader, 
the mention of vr\(flsla, the Jewish fast of the seventh month, which fell 
after the autumnal Equinox, will be found extremely pertinent : for then 
sailing became dangerous. XaXs7rov 8e re nsovrov ebqxev, Hesiod, Op. & 
Dies, lib. ii. ver. 295. /)r.OwEN. 

10. Sscopai on — jxeAXsw eVea-Qai rov ragout/ - ] It might be thought that 
on is misplaced, and should be written thus: 'heycov avroUg on, "Avtyeg, 
SswgcS jasra uSpscog, &c. But there is no need of it. It is usual with St. 
Luke to set out in one form of construction, and to end his sentence in 
another : as here, he begins with Qecogai ort, which requires /xsAXsjv 6 zrT^odg: 
but, as if he had forgotten that he had put on, he ends with peXhei tov 
zarXouv. So vii. 40. and xxiii. 30. There is a like instance in Herodotus, 
I. 207. p. 83. if Jac. Gronovius's restitution (see his Note) of oti out of 
the Medicean MS. be true. And hence perhaps may be explained chap, 
xxvi. 16", iKaprupa tov re eldeg, &v re — o-tyei, as any one would imagine, a 
witness of those things thou hast already seen, and of those thou wilt 
hereafter see; but instead of a>v re o-tyei, he puts tin re o^Qijo-ojxa/ troi, of 
which it is difficult to know the construction, though what he means is 
easily understood. The Vulgate, Beza, and our Versions, render it as if 
it were, Iv otg ocj^crojxa/ <roi. Markland. 

13. agouti eg "Ao~o-ov craps Aeyovlo] If, with the Vulgate, we say, they 
loosed from Assos, it should be, olto t% "Acnrou. If, with Erasmus, they 
loosed to Assos, it should be e-rri or elg rr^v "A<r<rav, as chap. xx. 13. It is 
here, therefore, an adverb, used by Homer and Herodotus: they sailed 
close by Crete. Beza, Grotius. — Read, (d&kao-trav, or, Aouraluv mapeTJ-. 
yovlo, mentioned ver. 8. Sanson, Life of St. Paul, § xliv. — oioavleg AT- 
KTPAN, weighing anchor from the port of Fair havens, ver. 8, where 
Paul had persuaded them to stay. Wall, Crit. Notes. — apavleg Souro-ov, 
loosing immediately, because a<ro-ov is used only by the Poets and Ionic 
Writers. Bois, Hammond, &c. — But aVo-ov, the adverb, which is supported 
by Aristoph. Equit. ver. 1303. by Eurip. Cyclop. 253. Oedip. Colon, 714. 

Jos. 



424 CONJECTURES ON THE NEW TESTAMENT. 

Jos. Ant. i. 20. 1, xix. 2. 4, is to be connected with zsa%s\syov\o, they 
sailed close by Crete, After apavleg is to be understood ayxupav. Thus 
Plutarch, Apophthegm, ryv ayxvpav cigai xiheuo-ag. But it occurs ellipti- 
cally, as here, in Lucian, rf t ex»ouV>) apavlsg hzXsoysv, Var. Hist. lib. i. 
Bos, Exerc. Phil. — It is pleasant to observe how different judgments 
operate in criticism, and I cannot help giving here a remarkable instance 
of it. Mr. James Upton, on a passage of Quintilian to Trypho, Permit- 
tamus vela ventis, 8$ oram solventibus bene precemur, doubts the Latinity 
of it, and would read ancoram solventibus. See his Notes on Dionysius, 
De Structura Orationis, p. 217. ed. 172S. On the other hand, Isaac 
Casaubon, meeting with ancora soluta, in Cic. Ep. ad Attic, i. 13, doubts 
the Latinity of that, and would read ancora sublata, or ora soluta; and 
with reason : for his former conjecture is confirmed by a MS.; and as for 
oram solvere, another passage of Quintilian will not admit of Mr. Upton's 
emendation: iv. 2. Conscendi, sublatce sunt ancor/e, solvimus oram. 

BOWYER. 

14. s£aXe xar aJr%] viz. rrjs KprJTYig, if there be no error in the words 
xut aurrjg, as may be suspected: for they had loosed from Crete, ver. 21, 
when this wind arose: so that xut axtrr^g does not seem quite so natural. 
A learned Commentator, who explains xar aurrfc, against it, the ship, 
must be mistaken as to the language : for that would have been xar auVoO, 
&c. crAo/oy, ver. 10. and it is observable that the word mog is used in the 
N. T. but once, ver. 41, of the Alexandrian corn-ship: I suppose because 
of its size. 'Naog cannot be understood as joined to aurrjg, unless some 
mention of vaug had been made just before. Markland. — Qu. May not 
xar auTr\g be referred to rspoHoswg} They sailed out with a South wind, 
that seemed to favour their purpose; but soon after there sprung up an- 
other wind, that opposed their purpose. Thus, I find, Tyndale translated 
the passage. N. T. ed. 1536. 4to. Dr. Owen. 

14. ci.vsy.og rucpcovixog, xa.Kouy.svog EugoxAu'Saiv.] As the Vulgate reads 
Euro-aquilo, and the Alexandrian MS. EYPAKTAliN, or ETPAKYAfiN, 
Grotius, Cluver, in Sicil. Ant. lib. ii. p. 442. Bentley, Remarks on Free- 
thinking, § lxxxii. Mill, and others, would read EYPOAKYA&N, a 
North-East wind. But, 1. It is observed, that word would be an 
hybridous compound; and as we see, ver. 6, that the ship was of Alex- 
andria, the mariners we may suppose to have been Graecians, and there- 
fore too well acquainted with the vernacular terms of their occupation to 
adopt this Graeco-Latin appellation. 2. We are told the wind was 
called Euroclydon, denoting that it was not one of tlie common winds, 

denominated 



ACTS, CHAPTER XXVII. «*25 

denominated from their position, but from some particular quality and 
circumstance ; and may, with Erasmus, Vatablus, and others, be formed 
from EO0&§ and x\uqoov, amplus fluctus, or, more probably, from Eopou 
xXu^mv, an Eastern tempest ; and so will signify what is now called one 
of the Levanters, which are not confined to any one single point, but 
blow, in all directions, from N. E. round by N. to S. E. according to the 
course we shall find this vessel took, ver. 17. 27. and 41. See more in 
Shaw's Travels, p. 330, 31. 4to. Bengelius, in Var. Lect. and Bryant, 
Observations, &c. p. \Q, 8$ seqq. 

15. av7o$%a.7ipsiv rui ave/xo),] We have a metaphorical expression in 
English, not unlike this, to face the wind: but perhaps it would not be 
proper here. Markland. 

17. &orfislai$ e%p<ovlo,'] they needed help; i. e. the sailors made use of 
the assistance of the soldiers, and perhaps of the passengers who were 
aboard, in helping them to under-gird the ship: to which custom of 
under-girding perhaps Hesychius alludes: Za>ixsu[*.ala., u7rog(0[Milu, <r%oivia, 
koto. p.e<TQV (ju,scr»}v) rrjV vavv ^£<r^£uo[xsva. Markland. 

Ibid. " Under-girding the ship," to prevent her opening. Kal xivbwov 
e*£ev *j vaug vrpog xkuihoiva sroAuv avo.ppayi\vai. Plutarch, 4to, vol. ii. p. 452. 

Weston. 

21. IIoAXtjs Ss a<riTi<xg v7ra.p%ov(rrjg,'] but after a long abstinence. The 
meaning is, But when almost every body neglected their food: having 
little or no regard to meats, as expecting every moment would be their 
last. The natural consequence of this must be lowness of spirits, and 
dejection of mind, against which Paul exhorts them in the following 
speech, knowing that their appetite to food would soon return after they 
were assured of their lives. Markland. 

Ibid, xsgovjerat re] We have an English word which answers exactly to 
the sense of the Greek, and I think should be taken into the translation 
here, not to loose from Crete, and to have saved this danger (or injury) 
and loss. As 'when we say, I shall save a great deal of trouble by this } 
the Greeks would express it by xsobainiv, of which I have noted many 
instances, which I need not put down, as being very sure of the thing. 
Cicero calls it lucrari, in Verr. i. 12. Symmachus, in lucro habere, 
JSpisL iii. 73. laborem rogandi in lucro habere debemus: I ought to save 
myself the trouble of asking. Markland. 

25. isi<f\=\}(a yap &c] Here again, as I have often noted above, yaq gives 
the reason of a sentence understood: wherefore, Sirs, be of good cheer [as 

3 1 I am] ; 



42# CONJECTURES ON THE NEW TESTAMENT. 

I am] ; for I believe, &c. Otherwise the reasoning would not be good. 

Markland. 

30. mpo$a<rst oSg sx &e.] The pretence was specious enough, viz. to 
fasten some anchors at that end of the ship, as they had already done at 
the other (ver. 29), in order to fix it entirely. But Paul knew their in- 
tentions, and discovered them ; and greater regard was paid now to what 
he said than formerly. I suppose ayxupag exleiveiv to be, in effect, as our 
Version understands it, to cast anchor (or rather some anchors), because 
Pollux, I. 9. p. 73. calls this ayxupag xarareivai, and joins it with ayxvgag 
jSa^scGai. In ver. 29, St. Luke calls it ayxiipag pnflziv. though exlelveiv 
ayxvpag was more than piifleiv, because otherwise the sailors would have 
had no need to go out of the ship, standing in which they could pi7fle.1v 
hyxuqag : but they could not sxlsivetv uyxvpag, extend their anchors, or lay 
them at a distance from the ship, without going out of it. Markland. 

33« 'Te<r(ra.peo'xa.i§£xa.Ty}V (TT^xepov r\[Kepav Tspo<r&oxu>v\sg, owtitoi SiarsXeiTs/] 
Wherever Tj/xspa is joined with o-rjfjLepov, I believe the article is always put 
before this last word : which makes me think r^v has been lost in the last 
syllable of the foregoing word : Tsa-o-apeo-xai^sxarrju [rrjv] <T7)fji.epov Tjjuigai/ — 
a<riT0L ftioLTeXsiTs, so is the construction; and ■Grpoo-ftoxaivleg should have a 
comma on each side, nothing in the text having any dependance on it: Ye 
have continued without sustenance all this fourteenth day (since the storm 
began), ivaiting for the event. Markland, 

34. touto yap T&gbg Tijg upsripag o~(orr}qlag y7ragp££f] for this is a thing 
which concerns your safety. These words should be placed in a paren- 
thesis. The reason why they should think it worth while to eat, being 
contained in the next words ; the reason given in the parenthesis is, be- 
cause if they did not eat, they could not have strength to work, and so to 
save themselves. Markland. 

29- sp^ovla alytaXw] with a shore. Have not all creeks shores? It 
should have been translated, with a smooth shore, convenient for landing: 
that is, aiyia'hog. Hesychius, A\yia7wg, 6 vjapa^a'kao-triag eu rcowia ■^/ctjtA.- 
pcolei, y ^<pi^ag s^cov. The Latin Poets call them bona littora, and 
mollia. Markland. 

Ibid, elg ov ISotAsuVavIo — e$~w(rou to otAojov] To thrust in the vessel. 
Perhaps exo-wcrai, to save the ship. Markland. — So reads Cod. Ephrem. 

Dr. Owen. 

40. K.a) rag ayxupag vrspi&ovleg &c] This place has been so ill under- 
stood, that it may be worth while to translate it: and having cut off the 

anchors, 



ACTS, CHAPTER XXVII. 427 

anchors, they let them fall into the sea. sloov e\g rtjv *&oLhoi<r<ra.v sx7r£6~siv, 
as ver. 32. Their business was to lighten the ship (in order to run her into 
the creek) that she might draw as little water as possible. To this purpose 
they had cut off her anchors, rag ayxu^otg i&spieXofleg. They likewise un- 
loosed the rudders, and let them too drop. The rudders, TcrjSaXta, were 
two large heavy pieces of wood. All great ships of the antients (of which 
kind were the Alexandrian corn-ships) had two rudders. See Graevius, 
Led. Hesiod. c. ix. p. 288. ed. Robinson. This part of the fortieth verse 
has been ill explained. One might think it strange that the greatest men 
should interpret staov eig r?\v S aha.a <ra,v, they committed themselves to the 
sea, if they had read the thirty-ninth verse, or given due attention to the 
sense and the language, and had considered what the people in the ship 
were about, and what they proposed. So again in the same verse, when 
they interpret ■ujs^is'kovieg rag txynupag, ancoris suMatis, and when they 
had taken up the anchors; instead of just the contrary, and when they 
had cut the ropes of the ancliors (it being the very same thing as is ex- 
pressed concerning the boat, ver. 32) a.7rox6i\/uvlcg ra. o-^/oivla, rwv ayxv^wv. 
For crsf latgco (of which zsrepieXovleg is the participle of Aor. 2) is amputo, 
circumcido, as is noted by Budseus, Com. Gr. Lex. p. 66S. Clem. Alex. I. 
vii. Hesych. UeplsXai, xvi/ov, sirapov, a.^sJ'.ov, What tirapov is, I do not 
know, unless it should be cLirtxpov, tolle, take away: The foregoing part 
may be read, Uepiehs, olxokv^ov. Markland. 

40. rov aprifAovct] Perhaps avTejxova, the same with antemna, the sail- 
yard; artemon being, according to Vitruvius, Archit. lib. x. cap. 3, a 
crane to lift goods in or out of a ship. Stunica, c. Erasmum. — There is 
scarce any foreign authority for either word. The Syriac, for .p£!2"1N, 
has put p27D*M, as if both were the same. I). Heinsius. 

Ibid, rf gtvsooVyj J scil. aopa. So s7ri§ouva.i saorov tJ) ■nrvsovo"*}, Lucian, 
Hermetin. p. 526'. where it is ill read rff zarXeowo-^, and translated ac- 
cordingly. Plutarch calls this toj tzvsovIi, sc. ave/xjo, in Mario, p. 428. E. 
and so does Heliodorus JEthiopic. I. 22. Markland. 

Ibid. tTra.pa.vlsg — tjj zrvsoucryi, xa.rei%ov~]. Connect, <rr\ t^vsovo-jj xarsi^ov 
e]g rov a\yia\ov, were carried by the wind to the shore, not hoisted up to 
the wind the fore-sail, as the Vulgate. D. Heinsius. 

41. s\g T07T4V oj8aXao-o-ov] How, or why, the ship was run aground by 
their falling into a place where tivo seas met (no other cause of the ac- 
cident being mentioned but roirog Z^oLkaa-trog), I confess I am entirely ig- 
norant, not being able to get any idea of the thing. The common causes 

312 of 



428 CONJECTURES ON THE NEW TESTAMENT. 

of this misfortune are, running upon a sand-bank, or between rocks 
under water. Markland. 

44- wg ffcsv £7T» <rav'uriv, ouj Ss iirl tivwv rdov cnro too ctAojouJ some on 
boards, and some on broken pieces of the ship. But it is not, hri tivwv 
too tn-Xo/ou, but S7rl tivcov TUN AIIO tou zs-Aoj'ou* some on boards, and 
some on things which came from (h e. out of) the ship, which were dis- 
tant from the ship: suppose barrels or boxes, and whatever other wooden 
machines, which are many, are on board a ship. Theophrastus, in the 
character of a Flatterer (Charact. III.) hath the same distinction : Ka« 
aga$ ti TI2N AIIO t% r§a7re£v)£, <$>ij<rai, Toot) apa 00$ -^p^fflog l<fl\, and 
having taken up any thing that is upon the table, he says, How excellent 
this is ! not, agag n t% rpairefas) which might signify, having taken up 
a piece of the table. And though this distinction may not be always ob- 
served, yet here it seems necessary, to avoid tautology. Pliny went but a 
little way from the shore, to which those who could not swim were driven 
by the tide upon their wooden articles. Lueian somewhere in his Works 
ridicules the escape of Paul and his companions. 1 now find that Dr. 
Hammond and the Latin Vulgate had some apprehension of the distinction. 
I have mentioned. Markland. 



CHAPTER XXVIII. 

4. 7)' 8/k-*} %}jv ovx sToursv.~] With a Capital, *J Alxy, as being a Person or 
Goddess (which is the reason of the Article's being prefixed) Nemesis, or 
Divine Vengeance, which Philo calls ij oVa8o$- tou ©sou Alxrj, De Confus. 
Linguarum, p. 228. and crapeSgov tou ®eou Aixt\v, Joseph, p. 36*2. ed. 
Turneb. — The Maltese here say obx s'laosu, hath not suffered, because 
they looked upon him as already a dead man. 'Ex rijg 9-spp^ e^eAQoOVa, 
ver. 3, means, forced out by the heat: the heat was the cause of its 
coming out: the same as 3<a tv)v 9-epy^v. Markland. 

8. zsvpsro~i£] Perhaps rsro^srS, as in Luke iv. 38: for at one time he 
could labour only under one kind of fever. But so, in the plural, Hippo- 
crates, Epidem. lib. iii. passim. The fever had its paroxysms . Dr. Owen. 

11. <xvrix$ritA.t-V sv T&hoicp ■vsaoax^Bip.a.xori ev rrj vrjO~tp, 'AAs|fav5giV«),] The 
Edd. rightly understand 'A^egavSqivip to be connected with otXo/o); but,, 
that it may appear more clearly so, a comma should be placed at zs"Koi(o, 
as well as vVjo-to. 

14... 



ACTS, CHAPTER XXVIII. 429 

14. elg r^v Ta>p]v ^'xOojasv.] Not knowing the readings of the copies, I 
formerly thought that the difference between faQopsv slg ryv 1 ¥oj[xt)v here, 
and ^'aOo/xsv slg Ta'pjv, ver. 16, consisted in this ; that ttjv Ta)jtt>jv denoted 
the territory, but TaJp-jv the city : as in Luke xviii. 35. slg 'Ispi^id signifies 
at Jericho, the city : but xix. 1 . rr t u 'Ispiyao, or the territory of Jericho ; 
for most cities had a tract of land lying round them, which was called 
the p£o)'pa, or territory: Rome had a very large one. But it seems mucfi 
more probable that in the fourteenth verse the true reading is that of the 
Alexandrian and several other MSS. ei<n}A9o|xev slg Tal^y, as slo-rjX^sv e\g 
K.a7repvcco\)[A, Luc. vii. 1. slo-fadoixsv eig r^v K.aKrapsia.v, Acts x. 24, and 
that our Version, ver. 14, is right, slg r^v 'Ptup^v yj'aQo^sv, we went to- 
wards Rome; of which significations of ep%oy.a.i to go, and slg towards, 
there are many instances in these writings. By a3sX4>ot in the fourteenth 
and fifteenth verses, query, whether are meant Jews or Christians ? these 
latter are commonly understood. But atis7\<po\ in ver. 17 and 21, signify 
Jews. There is the same uncertainty in some other places of the Acts. 

Markland. 

l8. olriveg avaxpivavleg ps s£ouAoj/7o a7roXu<ra»]j With a comma at [x$, 
and a comma after ufxag, ver. 20, so that ISsTv may be slg to Ihh. 

Markland. 

Ibid. !£ouAov7o a7ro7Jvo~ai] Had it not been for this place, it could not 
have been known that the Romans (i. e. Festus, chap, xxv.) would have 
acquitted Paul, upon his trial, but were hindered by the Jews, who sug- 
gested to Festus that ensnaring question, Wilt thou go up to Jerusalem, 
and there be judged of these things before me? This circumstance of 
Paul's acquittal might have been mentioned chap. xxv. after the fifth verse, 
in which Paul had proved that he had been guilty of no offence against 
the Law, the Temple, or the Emperor; the immediate consequence of 
which ought to have been his acquittal : but the Jews would not agree 
to this, and Festus had not steadiness enough to insist on it. Paul's 
appeal to Csesar, as he tells the Jews here, was not made for the sake of 
accusing his brethren of Jerusalem, but out of mere necessity and self- 
defence; for he saw, by Festus's not acquitting him upon- the spot, that 
he would give him up rather than disoblige the Jews ; and he knew that if 
he went to Jerusalem he should be murdered by them, so that the only 
way he could take was to appeal to another tribunal. Here is a striking 
instance of charity, of a forgiving temper, and freedom from vindic- 
tiveness: for though Paul knew that the Jews of Jerusalem hated him 

mortally, 



430 CONJECTURES ON THE NEW TESTAMENT. 

mortally, and intended to murder him, yet he here immediately guards 
against all suspicion, that in appealing to Caesar he Jiad a design of 
laying any thing to the charge of his brethren at Jerusalem: my only 
motive, says he, was necessity; vJt/ayxao-Q^i/ l7r»xaAe<ra<r6ai KajVapa, ouy 
4Bg tqv eQvovg (xou %ya>v ti xa.Tr}yopi}(rui : so it should be distinguished ; I 
appealed to Caesar out of necessity, not out of any intent of accusing my 
brethren. Markland. 

22. tsa.VTa.yvJ avTi\eyela.i.~\ For the Jews sent letters and messengers to 
their brethren in all parts, to warn them to be upon their guard against 
the rising heresy of Christianity. The Arabic Version transposes the 
words, and reads a (pgovslg zssfi rijg al^ioswg raorrig, which Beza thinks 
may perhaps be better than the common reading. Markland. 

26*. 'Axoy (xxoua-sls &c] Ye will distinctly hear &c. and ye will clearly 
see, and yet &c. iEschyius Prom. Vinct. 446*. — BXsirovlsg e^XeTov jxa-njv, 
KAuov]e£ oox yjxovov. Phil. Tie Joseph, p. 3^7- & ToCig xaff okvov <pas/ra<na£, 
/SXsVoyi/les ou |3X£7roju.ei/, xou axowvleg oox axovopev. It was a proverb among 
the Greeks. Demosthenes in Aristogit. I. to t% z&apoipiag, bpcvvTag ^ 
tyav, xou axovovleg fiy axoumt. I believe, no more than a comma should 
be placed after Ixa^ocrav. Markland. 



INTRO- 



( 431 ) 

INTRODUCTION 

' TO 

ST. PAUL'S EPISTLES. 

* # * THE form and character of St. Paul's Epistles, however peculiar, 
appear to have been derived from the circumstances of his early life. 
Tarsus, where he was born, and where his parents dwelt, was, in that 
age, a celebrated seat of learning. But, in every seat of antient learning, 
eloquence held a principal rank ; and each species of it was denominated 
from the place, where it was most practised, or in the greatest perfection. 
Thus we read of the chaste Attic eloquence, and of the florid Asiatic ; and 
Tarsus also gave name to its peculiar mode. The last is indeed the least 
known; because, from the very nature of it, its productions were not 
likely to remain. The Tarsic eloquence was employed in sudden and un- 
premeditated harangues. And St. Paul, long accustomed to compositions 
of this sort, transferred the style and manner from speaking to writing. 
He seems to have written his Epistles with the force of a speaker ; not 
opening the way to his subject, nor advancing gradually towards it, but 
rushing into it. Little solicitous about method, he is often drawn from 
his design by the accidental use of an expression or a word ; and neither 
when he quits his purpose, nor when he returns to it again, does he em- 
ploy the usual forms of transition. Sometimes he assumes another person, 
and introduces a kind of dialogue: in which it is not always easy to distin- 
guish, who is speaking, the objector or answerer. Lastly, he abounds with 
broken sentences, bold figures, and hard, far-fetched metaphors. These 
peculiarities, in the Apostle's manner, occasion continual difficulties : and 
therefore could not escape the notice of his Commentators; of whom the 
most rational impute them to such a warm temper, and a mind so full of 
religious knowledge, that his thoughts seem to strive for utterance, and 
his zeal suffers him to attend to nothing but the great mysteries revealed 
to him. But what they excuse as the effect of fervent zeal, and plentiful 
knowledge, either necessarily belongs to unprepared discourses, or may be 
admitted into them without blame. He, who speaks on a sudden, cannot 
make those regular approaches to his principal design, nor dispose his 
matter in that exact order, which we find in studied compositions. He 

may 



432 INTRODUCTION TO ST. PAUL'S EPISTLES. 

may safely pass from one subject, or one person, to another, without the 
ceremonies, which a reader requires, but which a speaker supplies the 
want of by his countenance, his voice, and every motion of his body. 
And those agitations of mind, which, in numerous assemblies, are mu- 
tually excited by the speaker and the hearers, excite in their turn, and, in 
the same measure, justify a bolder and more vehement kind of oratory. 

But St. Paul did not learn at Tarsus the general form only of his 
writings. He collected there also many of their minuter ornaments. In 
that city was one of the largest and most celebrated places of exercise then 
in Asia. And there is no matter, from which the Apostle borrows his 
words and images, in greater abundance, than from the public exercises. 
He frequently considers the life of a Christian as a race, a wrestling, or a 
boxing; the rewards, which good men expect hereafter, he calls the prize, 
the victor's crown ; and, when he exhorts his Disciples to the practice of 
virtue, he does it usually in the very same terms in which he would have 
encouraged the combatants. But many of these allusions, which occur in 
every page of the original, can hardly be preserved in a translation. 

From the Apostle's country we descend to his family, and here we find 
another source of his figurative expressions. His parents were Roman 
citizens ; and words or sentiments, derived from the laws of Rome, would 
easily creep into their conversation. No wonder then, that their son 
sometimes uses forms of speech peculiar to the Roman lawyers ; and 
applies many of the rules of adoption, manumission, and testaments, to 
illustrate the counsels of God in our redemption. 

Nor are there wanting in St, Paul's style some marks of his occupation. 
To a man employed in making tents, the ideas of camps, arms, armour, 
warfare, military pay, would be familiar. And he introduces these and 
their concomitants so frequently, that his language seems to be such as 
might rather have been expected from a soldier, than from one who lived 
in quiet times, and was a preacher of the Gospel of Peace. 

When we observe farther, that, being educated in the school of Gama- 
liel, and instructed in all the learning of the Jewish Doctors, he not only 
uses the Hebrew idiom, but has many references to the Hebrew Scrip- 
tures, and the received interpretations of them ; there will remain little, 
that is peculiar, in his manner of writing, of which the origin may not be 
traced to one or other of the before-mentioned circumstances. 

Dr. Powell. 



EPISTLE 



( 433 ) 



EPISTLE TO THE ROMANS*. 



CHAPTER I. 

l.IlATAOX o"ouAo£ 'I^<roy Xpuflou, xXrjTog aTTorrloTvog, aQcopHrixevog] Or, 
S«uXo£ Tjj<toD Xf J<r1ou x\-t\Tog, airofflo'hog a<pa)pKry.£vog. Valla. 

Ibid. xXrjTog cnrocflo'Xog] A called Apostle, not one of the original 
ones. Markland. 

3, 4, 5. May admit of various constructions. l.a<pa)pi<rp.£vog elg euafye2.iov 
SeoZ — xolto. Tsrvevya ayiwo-vvyg, the intermediate words in a parenthesis, as 
Chrysostom. Or, 2. a<pa)^Krix.evog elg euafyeXiov ©sou — If <xva.(fla,(r swg vsxpuiv 
'Irjcroo Xpt«r]ou. Or, 3. a$>(ogicr[Aevog s\g euaJyzhiov ©sou — irrep) tou uiod avTo'u — 
If avcuflao-ecog EK vexocSv 'IvjcoD Xp»<r1ou, separated to the gospel of God — 
concerning the raising of' his son Jesus Christ from the dead, as Arte- 
monius. If avaaldo-ecog, pera kvatflaviv, Willett in Poli Synopsi. — If the 
parenthesis at ver. 2. and 5. be left out, the construction and sense will 
appear plainer. Dr. Owen. 

4. tou bpurQevlog viou ©sou ev Suvctjxej, xara Tlvsoy.a~] Read ev ^uvdy.ei xara. 
Ilvsujtxa ayicoa-vvrjg, without a comma, Auva.fi.ig kolto. Tlvevy.a being the 
power of the spirit. Compare 2 Tim. i. 18. 2 Cor. viii. 2. Pyle. — opicr- 
Qsvlog is by some supposed to be a gloss from the margin. 

5. oY ou eXa^ojxsv X®-% iV — £ '£ v7raxorjV zsr'Kriewg, ev rsao~i roig eQve<riv, wrep 
tou 6vo[xaiog aurou] for the obedience of faith — to the honour of his 
name. — Or, %dpiv xa) obroo^oT^v — itTTsp tou 6v6y,alog auToD, grace and 
apostleship — for his religion. Pyle. 

7. s\qy\Vf\ anro ©sou zsarpbg -^[uiZv, xa) Kvplov Tqo-ou Xpjo^ou] Peace from 
God our Father, and from the Lord Jesus Christ, as the common Edi- 
tions, and our Version : But perhaps — from God, the Father of us and 
of our Lord Jesus Christ, as Acts xv. 11. Rom. xvi. 24. 2 Cor. xiii. 13. 
&c. Pyle. 

* Beza seems to have studied this Epistle with great attention. If what he writes upon 
it be true, it is one of the most difficult Letters that ever was written. Makkland. 

A great part of it runs dialogue-v/ise : nor is it often easy to determine what belongs to 
the several interlocutors. To this, and his abrupt mode of argumentation, the principal 
difficulties seem to be owing. But consult Taylor's Paraphrase, and, I verily believe, they 
will all vanish. Dr. Owen. 

3 K Q. 



t 

434 CONJECTURES ON THE NEW TESTAMENT. 

9. Muprvg yo.p j^ou e<fl\u~] Vulgate, Syriac, and some MSS. jw,o» etffiv, 
better; to avoid the repetition of h zjvivfxali /xou, which follows. Beza. 

9, 10. cog aSiaXsiVlcoj [xvslav u'xcov trroioup.ar zsavTole — Zso^svog] So most 
Editions. Others join ct«vtg1s stt) tcZv -nrpoo-suyjSv p.ou, with what precedes, 
so that zyavrois is redundant, and may, perhaps, be a gloss added. Then 
ver. 10, Dsofxcvog (sYirtog ffSij wot\ suoZco^r\cro^.ai — ) ehfoeiv zspog v[xag, Beza, 
and the English Version. — Rather connect sxGsTv zspbg ujxaj with suo^co^- 
<rojaaj, as 2 Mace. x. J, rep suobcotravli xaQagJo-.firjfeu, and see 3 John 2. 
Requesting always in my prayers, that I may at length, by the will of 
God, have the happiness of coming to see you. Castelio, Grotius. 

13. »W xapw&v rtvex. cr^co xai ev vfuv, xadwg &c. Origen begins a new 
sentence with KaQwg, Even as among other Gentiles I am a debtor — so 
I am ready to preach the Gospel to you at Rome. 

14. f/ E?w\7]<r/ re xai ftapSapoig] "Expert AE. Battier, Biblioth. Bremens. 
15- ouTco to xax IjLts ZTgoSujicov xai u[uv roig kv 'PtofATr) eua/yeTuVao-Qaj.J 

This may be constructed either to xolt s/xe [ov] wpoOu^oV [sdi], quantum 
in me est. But perhaps more simply only understand ecfli, and understand 
TO-poQupiov substantively, as if it was srpoOujxj'a : as Eurip. Iphig. in Taur. 
ver. 989. To ju-gv Grgo'Qujxov, zs^iv as Dsvp ekbiiv, e%co,*Apy£i ysvecrQai, volun- 
tatem equidem habui, priusquam hue venirem, Argos prqficisci. There- 
fore I am ready to preach &c. Kypke. 

16. luva^ig yap &c. for it (the Gospel) is the power of God to salva- 
tion, &c] There can be no doubt of the truth of the sentence ; but the 
Version, I believe, may be doubted of. Literally it is, for power of God 
is to salvation to every (or any) one who believeth; i. e. God is able to 
save any man who believeth; sig crcoTri^iav is <TcoTT\p\og. To make it accord 
better to our Version, it should rather have been, auro yap (sc. to euafyk- 
'aiov) strlh tJ Ddva^ig ©sou s\g trcoTrjpiav (i. e. o~coT7)piog) zsavri tio Txicflevovli, as 
Titus ii. 11. ij ^ap«? toO" ®eo0, yj crcoTrjpiog Txatrtv avhqcairoig. But the first 
part of the verse should, I believe, be put in a parenthesis ; and then 
this quoted is the proof of xai ujxTv Tolg h 'Vt6yvr\, ver. 15. The Romans 
are reckoned amongst the "ExXr t vsg, as distinguished from 'iouDahi. 

Markland. 

■17. Ix ■osltflswg s\g ra-jVTtv] The Gospel, from a state of ignorance or 
infidelity, creates faith: it does not bring us from faith to faith, elg 
z&'ufliv is an explanation from the margin, as 2 Cor. iii. 18. and Johni. l6\ 
Wall, Crit. Notes. — The quotation that follows is a plain proof that the 
words e\g zsldliv are an interpolation. Leave them out, and see how com- 
plete the reasoning stands. Dr. Owen. 

18. 



ROMANS, CHAPTER I. 435 

iS. rwv rrjV aX'^siav h afiixla xars^ovlcov] Vulgate, ttjv aTafieiav TOT 
0SOT, which seems preferable. Beza. — It is added from ver.25. Wetstein. 

20. Ta yao aopala. auToy axo xltoscog KoVjxoy,] At the beginning of the 
verse put a parenthesis (which should end at ^siorrjg), that e\g to bIvoli 
avrovg ava7ro2.oyriTo<jg may connect with efyavipaxre, in ver. 19. for God 
hath shewed to them — so that they are without excuse. Bp. Law. — A 
comma should be placed after vooupem, as well as after KoVjaoy. Dr. Owen. 

Ibid. Connect a7ro xlloswg xoo-^oo with what follows: not things invisible 
from the creation of the world; but the invisible things are clearly seen 
from the creation of the world. See Psal. viii. 7. Beza, Ed. Stephens, 
Bengelius, Wet stein. 

21. rj eu%apl<flri(ra.v~\ Qu. are not these words a gloss? Dr. Owen. 

29. afaxia, GTopvelq., wovrjgi'a,] movripla seems to be from a gloss ill in- 
serted in the margin. Beza, ed. 3, 4, 5- — Perhaps zsopvsla. should rather 
be left out, as implied in the description given above. It is wanting in 
some capital MSS. Dr. Owen. 

30. Ssorfluysig] Read Seocflvyeig, haters of God, in distinction to &eo- 
<fluyeig, hated by God. Beza, Grotius. 

31. ao-uvsroug, ao-vvftirovg] Omit the former; for those who are by na- 
ture void of understanding cannot be reckoned among the wicked. Gro- 
tius and Ep. Duos, p. 19. But in a like sense in Chishull (Antiq. Asiat. 
Par. II. p. 12.) who adds, " 'A^vusroug homines hie intellige non ita a fa- 
tuitate, sed ab improbitate & feritate dictos. 

'A^uuircov §£ 

BouActJ£ avQpco7ra)V roti8' stv%ov ^avaroy/' 

32. ou jxo'vov aura ttoiovo-iV, aXXa xcd (rvvsu$oxov(ri roig 7zrpao~<rou(rt.~\ As if 
to approve a wicked act implied more guilt than to commit it. Some 
therefore (as the Scholium of Isidore observes) making ctokhjo-jv and <rweo- 
ZoxoOq-i datives, connect them with hixaiw^a, knowing the judgment of 
God not only to the doers, but to the approvers. — Origen understands 
T)arav after sTiyvovleg, who knew the judgment of God to be that they who 
do such things are worthy of death ; and not only they thai do them, bat 
they that consent to the actors of them. Erasmus. — Perhaps the same 
sense should be supplied thus: oitivs$ to Zixalcoy.a roy ©soy eKiyvovleg, OTK 
ENOHSAN. on 01 to. tohxvto. TspaxTtravleg a.%101 Savurov bktIv oy [lovov AE 
OI aura. 7!TOiouvleg, aKXot xa) 01 o-vvevboxoovlsg roig zspa.o-<rou<ri. Mill, in loc. 
J. Hallet, Introduction to J. Pierce on the Hebrews, p. xxii. 



3 k 2 CHAPTER 



43$ CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER II. 

1. to, scil. xplpdli, as some MSS. read by way of interpretation. 

Dr. Owen. 

2. to xplpa] R. Stephens and Mill, throughout the Epistles, put this 
word with a circumflex, as ver. 3. and hi. 8. v. l6\ &c; but throughout 
the Gospels, with an acute, as it should be, the first syllable being short. 

6, 7- °S 0(.7rohcuo-£i — roig jx£t> — $o£av xa) Tiprp xa) atpQapo-lav £V]touo-j, 
^corjv alcoviov] Or, og oltto^coo-si roig [xsv — ho^av xa) t«ju,tjv xa) a<pQapo~tav 
ZHTOTSI Z12HN oiicoviov, who shall give glory, and honour, and im- 
mortality to them who, by patient continuance in well doing, seek for 
eternal life. Erasmus. — Or, to them, who, by patience, seek for 
the glory and honour of a good work. Beza. — Which is much worse, 
since 671-0^.01/75 spyou aya&ov, continuance in well doing, is here used as 
v7ropovri eX7rlhog continuance in hope, 1 Thess. i. 3. 

8. roig jxsj/ — ^wrjv a\wvioV — roig hs — Svpog xa) t>pyr\\ F. &ujxoj/ xai 
opyrjv. P. Junius, ap. Wetstein. — It is usual with St. Paul, as with many 
other good writers, to begin the sentence in one form of construction, and 
to end it in another. So here, instead of airo^toosi Qvpov xai opy-^v, he has, 
what expressed at full would be, S-y/xoj xa\ lpyr\ a7ro^o^(rslai or 'ialai : one 
or other of which words is to be carried on to the two next verses. So 
ver. 8. @An|/i£ [ecflai] &c. Dr. Owen. 

14. s§vi\ to. |xv] vo^ovs^ovla, <p6crei to. tov voy.00 7&oijj,~\ Or, jxij vo\loi> s%ov}a 
<pJo-£i, Gentiles by nature born without law, do the things of the law, 
in the Jewish sense of the word. Smalz. c. Franzium, p. 419. Benge- 
lius, in Gnomon. 

Ibid. sOj/tj — gutoi, agree in sense. The like observable in the best au- 
thors. Dr. Owen. 

16. h vjjuiga Irs xpivsl ®sbg~\ This is usually connected with ver. 12, 
§ia vo'jxou xp&rjo-odai, they that have sinned in the law, shall perish by the 
law — in the day of judgment. But, by Bengelius, it is connected with 
Ivbslxvuvlai, in the preceding verse, the present being used for the future, 
as ver. 5- ^o-avpt^sig o-eaoT«> opyr\v h ypspa. opyrjg, who will shew the 
works of the law written in their hearts — iN the day when God shall 
judge, &c. 

Ibid. xaTa to suaTyi'hM jaoy] Connect this with ver. 10, the interme- 
diate being in a parenthesis. Wall, Critical Notes.— For j*ou, perhaps 
aurou. Dr, Owen. 

21. 



ROMANS, CHAPTER II. 437 

21. asauTov oo Sioarttsigi] Vulg. Erasmus, Luther, and Bengelius, 
make this and the following clauses affirmative. See Schmidius. 

22. iepoo-uA=?£;] F. Upo^vrilg ; thou that abhor rest idols, dost thou 
sacrifice to them, erring, as in the other instances, against the same 
principle thou pretendest to avoid ? I>\Mangey, ap.Wetstein, Prolegom. 
4to. — But leppQuTsto is used, as Wetstein observes on 1 Cor. x. 28, always 
in a good sense, such as a Christian would never apply to idol sacrifices, 
called in contempt e*SaiAo'8o)a-. — J. Mede, Disc. ii. p. 17, to preserve the 
opposition in the same species of crimes, interprets Upoo-oXsig, not of an 
usurpation of things sacred, but a violation, or prophanation, of what 
are so. — But it is an elegance in the Apostle to conclude his comparison 
with an expression stronger than the reader would expect; as 1 Cor. vii. 31. 

24. xo&ws yeyqaaflaui] In other places, see ch. i. 1/- hi- 3- 9- &c. the 
scripture quotation follows. How comes it to be wanting here? Is it 
because the words preceding are themselves the quotation? Compare 
Isaiah lii. 5. Septuagint. Dr. Owen. 

28. sv rut (pavspS, sv <rapx), xsepiTo[Ar}] Bp. Pearce supposes that sv <rapx) 
is added, being an interpretation of sv ra> Qavspca. Epist. Duce, p. 1Q. — 
But such interpretations St. Paul himself often inserts. In this place h 
<rapxi cannot be dispensed with, because of its opposition to h zsve6p.al* in. 
the verse following. Dr. Owen. 



CHAPTER III. 

2. YloKx), xa.ro. zrdvla r^o7rov.'] How is this to be reconciled with ou 
zsoLVToig ver. Q? Markland. — This verse refers to their superior advan- 
tages, the other to their base conduct. Dr. Owen. 

3. rJTriclrjfrav] The Alexandrian MS. has ?j7rg/07)<rav. Approved by Gro- 
tius. — T» yap, el ^Tri(/lr t (Tdv nvsg ;] The note of interrogation should be 
placed after ya%; and a comma only after nvsg — ri yap-, what then? is a 
second question advanced by the Jew. See Taylor on the place. Owen. 

4. Mv] ys'voflo-] By no means. This mode of negation St. Paul uses 
very often ; but not near so often as Arrian (Dissert, in Epict.) does. Now 
Arrian, though an enemy to Christianity, was yet greatly indebted to it. 
His sentiments often wear the colours of it. In his quick turns of ex- 
pression, and concise manner of reasoning, he comes nearest to St. Paul 
of any author I know. Whether he was of the Tarsic school or not, I 
am unable to pronounce. Dr, Owen. 

5- 



438 CONJECTURES ON THE NEW TESTAMENT. 

5. py cLlixag h ®aog x. X.] Should it not be rendered, is not God un- 
just, &c? 7>.Ovven. 

Ibid, xara. avQpwjrov] xar avQpw7ra>v Xsyco, I speak AGAINST men. 
Origen or Ruffinus. See Wetstein. 

8. Kat y.r] {xotJiiug ^Xac^jutoufAs^a, xou xa&a)g <J3a<r« rivsg r]y.ag T^iysiv) 0V1 
«ronjff-a>jxsv ra «a«a] F. without a parenthesis, — ETI ■nroirjo-wp.sv. And 
shall not we, as we are slanderously reported to do, and to say, still do 
evil, &c. Dr. Mangey. — Or, Kai TI — pj otojtjVoo^sv, And why should 
we not do evil? Wall, Crit. Notes. 

Q. Ti oZv, wpoe^ojxsQa ;] So Mill and others ; but four MSS. the Syriac, 
Origen, Oecumenius, Erasmus, Aldus, Elzevir, and Wetstein, with one 
interrogation: IVhat are we better than the Gentiles? 

Ibid, ou z^anrcog'] Read, ou, tsavriog' Not, by any means. For ou 
rsavTuyg, without the comma, denotes, Not altogether better, but partly 
so. Beza, Piscator. 

la. Iva. tzcLv (fldixa. Qpayyi,'] By considering »W as eventual, and translating 
the passage, so that every mouth is stopped; the difficulties attending the 
sense of our Version will be obviated. Bp. Rarrington. 

21, 22. (fx,aprupovy.svr) i/7ro rod vofj.ou — 'Iyjo-oo Xpt(flov)~^ This should be 
included in a parenthesis, that e\g zsavrag, which follows, may connect 
with TzrsipavepwTai, ver. 21. The justification given by God without the 
law, is manifested, (being attested by the law and the prophets, even the 
justification given by God through faith in Jesus Christ) is manifested, 
I say, unto all and upon all that believe. See the like construction in 
chap. ix. 30, where the Apostle, willing to ascertain what kind of justifi- 
cation he meant, adds, 8*xaJoo-uVjV hs rr)v hx zsldlewg, which should be in a 
parenthesis. Bos, Exercit. Philolog. in loc. 

25. \Xoi<fl^iov Sta rijg tx'uflswg Iv rip aurou oupali] The Alex. MS. leaves 
out 8»a rijg TTTialscog, but it should be included on both sides with a comma, 
whom he hath set forth as the mercy seat, in his blood, through faith. 
Heb. ix. 5. xii. 15. Not, through faith in his blood. Wetstein. 

26. sv ttq avo%fi rod ©sou*] These words should be joined to the pre- 
ceding verse : and the punctuations at ay.aprr}ixdraiv and ©sou interchanged. 
Beza and our English Translators adopted this distinction : I know not of 
any others who have done so. Dr. Owen. 

28. %wp)g epymv vojulok.] Our Version renders these words, without the 
deeds of the law. I would translate them, without a law of works. This 
sense seems confirmed by the preceding verse. In the former acceptation, 
the conclusion is not warranted by the premisses. As to the Genitive 

first 



ROMANS, CHAPTER III. 439 

first in construction being placed last, see Heb. vi. 2. Gal. iii. 5. 

Bp. Barrington. 

30. og Sixaioocrei rjspiro^rjV sx -asicflBcog, xctl axpo£u(flta.v (iia rr.g i&i(flsa)g.~] 

As Jews and Gentiles were to be justified by the very same means, viz. 

by Faith in Christ, how comes the Apostle to vary his phrase, and to say 

of the former, Ik zsi<flsuig. and of the latter, S»a r% z&liflscog, with the article? 

Dr. Owen. 



CHAPTER IV. 

I. T/ ouv epovpev 'A^aafx] Read with an interrogation at eqoupsv; as 
vi. 1. vii. 7. Acts xxi. 22. J. Wetstein. 

Ibid. rov nrarspa ypoZv sup-rixivoti xoltol o-apxa;~] According to the rules of 
reasoning it might seem that instead of xa.rk <rapxa it should be xara. 
soya. What shall we say that Abraham our Father found by works? 
For if Abraham w as justified by works, he hath whereof to boast. This 
is the objection. To which St. Paul answers : But Abraham was not 
justified by works with respect to God; for the Scripture saith, Abraham 
had faith in God, and it was imputed to him for justification. Now to 
him who workelh, the reward is not imputed as a favour, but as a debt. 
' But to him (Abraham for instance) who is not justified by works, but by 
faith in him who justified the ungodly man, his faith is imputed for 
justification. And this likewise agrees with David's account of this 
matter: even as David describeth the happiness of (or, giveth the title of 
happiness to) the man to whom God imputeth justification, exclusive of 
works. Happy are they whose iniquities have been forgiven, &c. But 
that is not a sufficient reason to make it spya, because I do not understand 
<rapxu, which to others may be very easy, perhaps necessary. Markland. 

5. a<j-s£>3,] F. gyff-s&rj. Bp. Barrington. 

6. bixaioo-uvriv %a)p)g epya)V'~] A comma should be inserted at dtxaioo-vvyy: 
Not, to ivhom God imputeth righteousness without works; but as David 
describeth, without mentioning works, the blessedness of man, to whom 
God imputeth righteousness. Bengelius. 

9. fxaxao 10- fxog o-jTog] This predication of happiness, this title of «,a- 
xapiog. Markland. — After zjspiToprjv, supply povov. Dr. Owen. 

II. xa) 0-rjy.siov eAa£e GTepiTop^,] The Alexandrian and five other MSS. 
read, I think better, xa\ o-rjfx.siov eAa£e cts^jto^v, and he received circum- 
cision for a sign, for a seal, &c. Dr. Owen. 

12. 



440 CONJECTURES ON THE NEW TESTAMENT. 

12. rotg O'jx ex Eregiro^.% [xovov, aXha. xa) rotg <floi%ou(ri] F. aXTia roig 
KAI (floiyjMtri. Or, omit rolg. Beza. 

17. xarevavli o5 s7rl<flsuo-e Qeou] Read, with an interrogation after enl- 
o9eo<rs; Before whom did he believe? Before God who quickeneth, &c. 
Grotius. — The sentence, expressed at full, would be, xarivafli exeivou to 
ETcltflevve, ©sou, rod &c. which our English Version has followed, Owen. 

Ibid, xoikovvlos to. py ovla cog ovla] F. EI5J ovla. Phil. Jud. de Creat. 
Princ. p. 367. & de Justitia, vol. II. p. 708. marg. ra yap p.v\ ovla. exakerrev 
EIS EINAI. Dr. Mangey, in loc. — The sense rather is: " who speaketh 
of things ivkich do not yet exist, as if they were actually existing" be- 
cause he knows they will exist in their due time, having already deter- 
mined that they shall. See Markland in Arnald's Commentary on 
Wisdom, xi. 25. ed. 2. 1760. 

Ibid. The advantage of reading this verse in a parenthesis is obvious to 
any who will attend to the passage. Bp. Barrington. 



CHAPTER V. 

2. &*' ou xa\ ttjv vspoo-aywyriv e<r-)(y\xa^ev ry zs'ktIbi evg rqv %apiv\ by whom 
we have had access by faith into this grace. Rather, with a comma at 
\o-yfixa\Ltv, By whom we have access by faith in the grace [i. e. gospel] 
in which we stand and rejoice, ya^ g 0S P e h as it is used John i. 17. 
Tit. ii. 11. 1 Pet. v. 12. Bos, Obs. Crit. cap. xxxv. 

2 — 5. Include these four verses in a parenthesis; as they seem to be 
digressive (according to St. Paul's manner), from the mention of Jesus 
Christ. The sixth verse is clearly connected with ver. 1. Barrington. 

3 — 11. ou [kovov Se, ctXha. xa) xaup£rt>p.e9a ev ralg ^XnJ/so-JV — ou pov ov he, 
aXXa xa\ xau^cojasvot] Colinreus's edition, the Vulgate, and some MSS. 
for xao^wtxevoi read xav%c6peQu at ver. 11. and so make all intervenient 
one long parenthesis; ou povov at ver. 11, connecting with ou juto'vov, ver. 3. 
And so Bengelius in Gnomon. 

6". ovlaiv tJjxoJv a&Qevaiv, xara xaipov — dbrsOavs]] Or, arOjvan/ xaTO. xaipov, 
when we were weak in proportion to the darkness of the times. Eras- 
mus. F. aheonv, when we were atheists. P. Junius. 

7. Mo'X/£ yag — a7ro0avs7v.] Much has been written on this verse: but 
a great deal of it might have been spared, had Expositors attended to the 
proper antitheses. Aixaloo here is opposed to a[xapTa)7ia>v } ver. o, and 

ayuQou 



ROMANS, CHAPTER V. 441 

dyaOou to s)flpo\, ver. 10. Translate therefore — scarcely for a righteous 
man would any one be willing to die; though for a friendly man (for a 
friend) some have even dared to die: But God hath recommended his 
love towards us, in that while we were yet sinners, and enemies to him, 
Christ died for us. Dr. Owen. 

Ibid. MoXig yap wrep hixaiovj u-xkp ahlxov, as Vers. Syr. Grotius, 
Beza. — The words which follow in the latter part of the verse, tirkp yap 
tou ayaOou raya rig xa) roK^a a-Kthaviiv are a gloss on the former part. 
Tan. Fab. Ep. vol. II. 14. — The text, as it stands, is undoubtedly right. 
If we substitute ahixou instead of hixalov, we destroy the antithesis between 
godly and sinners, upon which the whole force of the Apostle's argument 
depends. Dr. Owen. 

10. The sense will be improved by placing this verse in a parenthesis. 

Bp. Barrington. 

11. xauycS[jt.svoi] Six MSS. have xauycoy.e^a. So also the Vulgate and 
Syriac Versions. But see the participle used for the verb before, ch. iii, 
24. Acts xxvi. 20. Dr. Owen. 

12. axnrsp 8/ svog uvtypoiirou y apupria — siotjAQs — xa\ ouroog — ~] Omit 
xa\: As by one man sin entered — so death. Joan. Fab. Stapulensis. — 
But xa) is often redundant, 1 Cor. xiv. 27. 2 Cor. i. 6\ James ii. 4. &c. 

11, 12. Perhaps the passage should be thus pointed: Si' ou vuv ryv xa- 
7a"K^.ayr\v eAaboi.jt.sv 8»a tovto (xara7<JKayivl eg <ra>9rj(ro|X£0a, ver. 10) wcnreg 
hi hvag. My reason for changing the common punctuation is, that nothing 
answers to too-rep; the sense is incomplete, and the conclusion hia. tovto 
far from being clear or admissible. Bp. Barrington. 

13. iKhoyfiTai] Vulg. imputabatur, and so the Syriac. Stunica, there- 
fore, would read kXkoyfiro, for which he should say sveXoyeiro. Wetstein. 

13, 14. Place these two verses in a parenthesis, that the fifteenth may 
connect with the twelfth. Dr. Owen. 

15. 'AAA' ou% cog to ■ssapaiflui^.a, ourto xa) to %api<r[j.a] F. read with a 
question, referring, not to Tuirog, but to sGourfaevasv, in ver. 14. Death 
reigned from Adam — But is not the free gift universal as the offence? 
And so in the following sentence : And as by the offence of one many died, 
did not the gift come likewise? Trillerus, in Examinatione Versionis 
Lutheri. Hombergius, Parerga Sacra. 

16. Ka< ou% (og hi' svog apagriqcraVTog, to h(opr^>.a' r \ F. a^apTf^arog, in 
opposition to croAAeut/ ajttaptij/xaTeov, which follows. Bp. Law. — And this 
is the reading of several MSS. as 'also of the Vulgate and Syriac Ver- 
sions. Dr. Owen. 

$h 17. 



442 CONJECTURES ON THE NEW TESTAMENT. 

17. to> rot*, svog Tsapaxloopaii] ev ew, according to some MSS. and ev 
t<S sv) according to others. 

18. The ellipses in this verse are tobe supplied thus: (6$ Si* svlg vsapair- 
T(o[x.alo$ [to xptfta sWrj^QevJ eig xsavrag &C. outio xa\ 81' evh$ 8»xaia>/xaTCf: 
[to Sa>p>j/xa e7rsp!<r<rsv<rev] e\$ vravras &c. Dr. Owen. 



CHAPTER VI. 

5'. Ei yap o-yfKpuToi yeyova[x,£V rm o|i*o»a>jW,otJ« rov ^avaroy ayVoy, aXXa xa»T_ 
F. AMA xai, as Cod. Boerner. Vulgate, Beza, Albertus.^ — Or, read, with 
a comma at yeysW/xsv, to shew that auYu> is to be understood, If we have 
been united with him by the image of his death ; not, as our Version,, 
■planted together in the likeness. Homberg. — F. o-u'jtjwpyxoi) if we have 
been of kin to him in the likeness of his death. P. Junius. 

Ibid. aKT^a xai rijs avatflourewg eo-o'/xsfla.Q The future eo-o'ju.sfla seems here 
to signify, not, so shall we, but, so should we be also united to him in 
the likeness of his resurrection. Dr. Owen. 

7. 'O yap ajroQavcov &c.J For he that i& so dead, so mortified to the 
world, is freed from 1 (is no longer subject to the power of) sin. .Dr. Owen. 

12. e\g to inraxaveiv auV?) ev raig eTrjOujuucuf auYoy.] F. ey<9ujou'aj£ AYTH2J, 
That ye should obey it, sin, in its lusts. P. Junius, ap. Wetstein.-— 
Leave out, in conformity with some capital MSS. the words ayVyj ev; that 
raig eVi9u/xiai£ may depend on uiraxovsiv: that ye should obey the lusts 
thereof, i. e. of the body. Dr. Owen. 

17. ot» 7}ts SotiAoj apaprlag &c] Thanks be to God, that though ye 
were once the servants of sin, yet ye have novo obeyed from the heart t 
&c. This is observed, to obviate the impropriety of. our English Version* 

Dr ..Owen. 

19; a.v&pa)7rivov Xeym ha rrju acrbeveia* ttjs <rapxog ujxeov] To be in a pa- 
renthesis, and a colon at SixaKxrwrj^ ver. 18. Markland. 

Ibid, rfj axa§ap<ria xai rrj avopla &c] I suspect that the words rrj 
avojuu'ot were originally inserted in the margin, to explain the meaning of 
T-fj axabap<rla, and that they were thence brought, with the xai prefixed, 
into the text. Dr. Owen. 

Ibid, ourco vvv mapa<rl^(rals ra jxijoj vpdiv 8o.ifoa ry hixaio<rvvj)] He had 
affirmed before, ver. 18, being made free from sin, ye are become ser- 
vants to righteousness ; which is the very thing he here exhorts them to 

be. 



ROMANS, CHAPTER VI. 443 

be. Read, with the change of one letter, vraqstflrjo-ale, in the Aorist, and 
then it is a proof of what he had before said : Being made free from sin, 
ye are become servants to righteousness. How so ? It follows : for as 
ye before yielded your members servants to uncleanness — so you have 
now yielded your members servants to righteousness. Like that of Peter, 
1 Ep. ii. 25, aXX* e7recflpaQ>y]le vuv stt) rov to-ojjxIW, ye were as sheep going 
astray; but are now returned to the shepherd — not in the Imperative, 
hrifflpa^s. Markland, Explicationes Veterum aliquot, &c. p. 252. — 
The sense and true distinction of these verses may be as follow: But 
thanks be to God, that ye who were slaves of sin, have obeyed from the 
heart that form of' doctrine into which ye have been made over; and 
having been set free from sin, are become servants (or slaves) of another 
mistress, Righteousness ; (when I say servants, or slaves, / make use of 
human terms, in consideration of your present weak state:) for as for- 
merly ye have yielded your bodies (or members) in servitude to un- 
cleanness and lawlessness, in order to commit that which is not lawful; 
so now ye have yielded your bodies in servitude to righteousness, in order 
to holiness. The words sin, righteousness, uncleanness, and uvofxtu, in 
the first position of it, may be looked upon as persons, or mistresses of 
slaves; between which and our servants there is a great difference. 

Markland, 

CHAPTER VII. 

1. ot» vojxos xvpisvei &c] This verse depends on ver. 14th of the pre- 
ceding chapter; and is a proof of what the Apostle had there advanced. — ■ 
rou aj>9ga>Vou should rather be translated person, as comprehending woman 
as well as man : and then the application in the next verse is clear. Owen. 

4. tva. xap7ro<popri<r(0ii.ev~\ F. xap7ro$opj<njTa», or xaqvo^op^crriie, tliat HE 
or that ye should bring forth fruit unto God. Dr. Man gey. 

8. 'AQopiL-qv 8s XaSowra vj ajuta^Tia Sia t% evroTtfg] Connect 8<a tt\$ h- 
ToTivfc with xctrstqyaa-alo, which follows, as the next verse shews it should 
be connected: Sin taking occasion wrought in me all concupiscence; and 
so ver. 11. Bengelius. — Rather, take away the comma at a^ctprlct, that 
81a t% evroKrjg may connect with the former part of the verse: Sin, having 
received force by the commandment, wrought &c. Dr. Owen. — Connect 
ver. 8, 9, thus : %(Dpis yap yojxou upapria jxev vsxpx, eyda 8s % §wv Xtogilg vopoO 
rsari. 'EaQouVtjs 8e rrjs ivToTwfc, 13 a/xaoTiee MEN wefaireit, eydo 8e owr!- 
fiavov. Beza. 

3 l 2 .9. 



444 CONJECTURES ON THE NEW TESTAMENT. 

Q. »j apa^Tta avefarrev] F. avigeosv, the law coming, sin sprung 
forth, from uvagea). T. Hemsterhusius. 

13. aAXa 13 a/xapr/a, jW fyavf, apapTia] Read, with a larger stop at the 
former ap.agna, that it may refer to what precedes : Was then that which 
4s good, made death unto me? God forbid. But sin was made death; 
that sin might work death to me through that which was good, inasmuch 
as sin, by means of the command, became more exceeding sinful. Eisner. 

14. OUo.[jlsv yap on &c] Some read OTSot p\v, I know. 

21. 'Eupttrxto oi^Gt tov vopov T(p QiXovli ep.o) vroisiv to xaKov, on £ju,o< to xaxov 
•srapaxeiTai] Beza and the English Version connect vop\ov with ebp!o-xw, 
I find then the law — that evil is present with me. — Bos, Exerc. Phil. 
p. 108, understands xaToc, 1 find, as to the law, that — evil is present 
&c. — But much clearer, if tov i/oju-ov was omitted. Hombergius. — Or, to 
the same purpose, omit to xuhov, For I find that, when I would do the 
law, evil is present with me.- 22. For I delight in the law after the 
inward man. T. Hemsterhusius, ap. Wetstein. — The words tov vop.ov 
convey no clear sense in this place. Suppose we should read [xara] tov 
vovv, and see how the passage would run then. I find therefore that 
tvhen I dm disposed, with respect to my mind, to do good, evil is 
present with me : For I delight in the law of God after the inward man 
&c. This makes the sense clear, and unites well with the context. See 
ver. 25. Dr. Owen. 

24. sx tov o~(6palos tov QavaTov tovtovJ F. alop^alog, as 2 Tim. iv. 17, 
out of the mouth of the lion; and Dan. vi. 20. Markland. — Qu. Is 
there no MS. that reads with a transposition? ex tov tbavuTov tov crwp\alo$ 
tovtov. Professor Michaelis. 

25. EvyapiaMa Ttp @s(p] Supply, tS pvarovli jw,e, hia, I. X. tov K.vplov 
tjjuuov. Dr. Owen. — F. Eu, ya?^ ™ ® £0 ^ Euge! gratia Dei &c. Pro- 
fessor Michaelis. 

Ibid. "Apa ovv avTog iyw — ] This should begin the next chapter, 
wherein the Apostle resumes the case of a good man in mind; "Apa. ovv 
avT0£ — Ttp vol' SouXsuto vo[up 0eou, tjj Ss crapxi, vop.10 a^aqrlag, but by reason 
of the flesh, serving sin. To which he answers, Then a Christian is out 
of danger, for he does not walk after the flesh. The beginning of the 
verse, reading with the Vulgate and two MSS. %apig ro " © e °u» f° r ^X a " 
oirflu) no ®s<p, is an answer to the question just before: Who shall deliver 
me from this body of death ? Answ. The Grace of God &c. 

Wall, Crit. Notes. 

CHAPTER 



ROMANS, CHAPTER VIII. 445 



CHAPTER VIII. 

1. OvQev aoa vZv xara.xaiy.oLJ F. aga oZv xaraxaipa, as ver. 12. vii. 3. 
25. Markland. 

Ibid, rolg ev *Kpi<f}cp 'Ir^ou, py xara (raaxa zss^nr aroumv] Take out the 
comma after 'Irpou: not to them who are in Christ, but to them who 
walk m Christ, as Col. ii. 6\ Grotius, Bos, Obs. N. T. p. 109. 

2. r^ ^a)% h ~Xaufla> 'Irjfroy, lAsy^paxri] Here likewise the comma 
should be taken away at ~Kpi<rlip 'Ir ; crou, as it is in the Syriac. 

Ibid. Read, xa) rfjs ^coijs in the beginning of the verse, to answer xa) 
toD Savaro'j in the end of it. Professor M*chaelis. 

3. tw lauTou biav zsk\xtyas sv by.oic6[utli <rapxog~\ Connect ev by.oia)y.ali 
c-apxog with xarixpivs, in the likeness of sinful flesh condemned sin for 
sin, i. e. because it was sin : sQavarattifis ra> v6[A(o S*a rod (rc6y.alo$ rou 
'Kpuflou, c. vii. 4. Bengelius. 

10. <rw[j.a uexpov Bt' apaprtav &a] The tenour of the Apostle's argument 
plainly requires that &t' apapriav should be rendered, with respect to 
sin; and §ta ^ixaioo-6vr t v, with respect to righteousness. And in the 
next verse, the words %(oo7roiri<rsi xa\ ra. ^v^ra. &c. will also quicken 
your mortal bodies, mean, will quicken and raise them up, not, from 
the grave, but, from the death of sin unto the life of righteousness. 

Dr. Owen. 
13. crpafs»s tou trcoixarog] Rather, read with four capital MSS. the 
Vulgate, and primitive Fathers, zs-pa%ei$ rt)$ cra^xlg. The contrast is 
stronger. Dr. Owen. 

1'5. srvew/xa SovXilas — s\$ <po£ov~j F. zsvsv[xa AEIAIA^. 

P. Junius, in Wetstein. 
Ibid. 'A§£a marrjp] Rather, 'A££a, zsarr^p, i. e. Itfli Tsarr^. 

D. Heinsius. 
17. Will not the sense be improved by the following punctuation and 
version ?■ "Joint heirs with Christ, (if we suffer with him,) so that (Jva) 
we may be glorified with him." Bp. Barrington. 

19. aTroxapaboxia rrjg xliascog rr t v caroxako-tyiv — airsx^s^Brai — orij Read: 
t^v AnOATTP&SlN a.-irii&&xfi<ii — OTE— waited for the redemption 
of the sons of God, when the race of man shall he delivered, &c. 

P. Junius, apud Wetstein. 

20. 



446 CONJECTURES ON THE NEW TESTAMENT. 

20. ou% exovcra — yxorafavla,] In a parenthesis, and the semicolon re- 
moved, to connect this with the following verse. Bp. Barrington. 

Ibid. uTTorafavla eV eXx/Si] Beza connects eV eA7ri8* with cwrsK&g^elcu, 
ver. 19, the intermediate words parenthetical: waitethfor the manifesta- 
tion of the sons of God — in hope that the creature shall be delivered 
Jrom the bondage &c. — Grotius, Bengelius, and Markland, with wTreraysj, 
for the creature urns made subject to vanity in /tope, because, — as Acts 
ii. 26. 

21. sq xlla-is] Bp. Pearce, inclosing ver. 20 in a parenthesis, supposes 
y xli(ri$ to be a marginal insertion, shewing to what avTT) referred. Ep. 
Duo?, p. 19. 

22. crao-a tj xllo-ig] The whole world; the whole race of mankind; 
who, sensible of the vanity of the present state, naturally desire some- 
thing better, and hope to obtain it. Dr. Owen. 

26*. rl rsrf>oa-ev^(6(jL£^a xa6o 8e7, ovk ol^a^.ev] Or, connect xaQo Set with 
oux oUa^ev, we know not as we ouglit, what to pray for, as Vulgate, 
Grotius. 

27. 'O 8e speovwv rag Kftf&fa$i oTSe rt to QpwripM tou rsveufuarog, or» xa.ro. 
©gov evrvyxauei inreq ayleovJ] He that searcheth the hearts, knoweth what 
is the mind of the spirit, because [or, that] he maketh intercession for 
the Saints with God. God is said to search or know the mind of the 
spirit, although he do not speak his thoughts; and in 1 Cor. ii. 10, 11. 
the spirit searcheth or knoweth the mind of God, in the same manner as 
the spirit knoweth the mind of a man. I suspect that the word OTI, 
because, or that, has been substituted by mistake for OTE, when he 
maketh intercession for the saints. Doctrine of the Trinity, as it stands 
deduced by the Light of Reason, 1768, p. 92. 

29. TspowQi<re <rv[i.y.op^ou^J Elliptically for vsqocopicre yive<rQou (n>j£jtxop$ou£. 
The same supplement of eig to ehai or ylveo-bai is to be understood before 
trXotxr/oug h zritflei, Jam. ii. 5. Dr. Owen. 

32. "Og ye] F. E/f ye, as the Syriac. Beza. 

33, 34. 0eo«; 6 hxaiaiv — Xp*<rlo£ a7ro8ava)t>,] More emphatical, with 
an interrogation : Who shall lay any thing to the charge of God's elect ? 
Shall God that justifieth? &c. agreeably to ver. 35. Augustinus, de Civ. 
Dei, iii. 3. Locke, Trillerus. 

35. T»V here stands for ri: and should rather have been rendered by 
what, than who. JDr.OwEN. 

CHAPTER 



ROMANS, CHAPTER IX. 447 



CHAPTER IX. 



2, 3. Hup£0|U.rjV yap auVo£ lyco aj/aQsjLta sTvat ewro rou Xpt<r)ou u?reg rcov dSsA- 
$a>v (xow] Read, Hti^op^ yap AN auVo$. Dr. Mangey. — -Av is frequently- 
omitted, as ISoxihoprp , Acts xxv. 23. xa^cSg r)Vsl%e<rQe, 2 Cor. xi. 4. ei jxew 
vsairepos r,v, oux £7ri<flo7>.rjv s7r£[X7rov. Isocr. Ep. 1. — 'Eop£oi)*i)tf ov, / could 
even wish &c. The point is not the extravagancy of his expression, but 
the tenderness of his affection. Dr. Owen. 

Ibid. I would point thus: tt) xagS/a jiaou, (*ju;go/*?jv — Xpj<r7ou,) w7rsp ra>y 
aSsX4>a)V jxou, &c. J5^?. Barrington, Markland. 

4, 5. As none of the interpretations, which have fallen in my way, of 
the expressions contained in these two verses, give a distinct meaning to 
each, or follow the order of things in the Old Testament, to which the 
text evidently refers, I trust I shall stand excused if I enter more fully, 
than in any other instance, into a critical discussion of this passage. 

v Qv i) yjoQeff-j'a — By adoption is meant the privilege of being the children 
of God ; and consequently a right to the inheritance of the children of 
God. Now this privilege the Israelites derived from their progenitor Seth, 
whose descendants called themselves by the name of The Lord, Gen. iv. 
26. i. e. The Children of God; and they are expressly so termed Gen. vk 
2. This privilege was renewed to Shem, the ancestor of the Israelites^ 
after the Flood, Gem ix. 26. This adoption was further confirmed to 
Abram, Gen. xv.. 12 — -21. and to his natural offspring in the fourth gene- 
ration, when, they were to be put in possession of the earthly Canaan ; on 
which account God calls Israel his son, and his ^first-born, Exod. iv. 22, 
23. Deut. xiv. 1. But more especially when this earthly Canaan is con- 
sidered as a pledge of the adoption to the everlasting possession of the 
heavenly Canaan, to which God had adopted Abraham, Gen. xviii..l8* 
The Glory of God resided in Seth's family till the Flood. Subsequent to 
that period, it appeared only occasionally to the Patriarchs, to Moses, 
Joshua, Samuel, and others; and, finally, dwelt among the children of 
Israel from erecting the Tabernacle to the destruction of the Temple. 

Ai 8ia8^xa» — These clearly signify the covenants, both natural and spi- 
ritual, made with Abraham,, Gen. xv. 12 — 21. xvii. l — 9. which are 
mentioned as promises Gal. iii. lo\ Hab. xi. 13. Where the spiritual co~ 
venant is spoken of, it is called The Promise, xwr e^o^rjy. See Gal. iii ^ 
14— 17. Heb. xi. 39. Rom. iv. 13. 14. 16. ix. 8.. 

H 



448 CONJECTURES ON THE NEW TESTAMENT. 

'H vopobscria. — The giving of the Law at Mount Sinai, which was at- 
tended with many peculiar marks of God's awful presence. See Exod. xix. 
and Heb. xli. 18 — 22. 

'H Xarpeta — This is distinguished from the giving of the Law; and, as 
I conceive, relates to the Laws given after the idolatry of the Golden Calf. 
Though they were a hard service, and a heavy yoke, yet they were so far 
a privilege as to prove some security against that idolatry to which the 
Israelites were unhappily too prone. 

'Aj sTrafysT^lai — These were the Promises, made by the Prophets, of a 
great Prince and Deliverer who was to arise from among them, and intro- 
duce divine knowledge, peace, order, plenty, and righteousness. 

'£lv oi zjuTepis — Or, whose ancestors were the Patriarchs ; holy men, 
famous in their generation both before and after the Flood. 

Kai s% a>v o Xg«r]os to xara. <rapx<x — Or, whose countryman Christ 
himself was, according to the flesh. Bp. Barrington. 

5. 6 wv £7r) •ara.VTwv] Crellius, from Schlichtingius, corrects it: v Qv 'O 
£7ri zsavToiV ®£og, that the latter part of the sentence may be like the for- 
mer, whose are the fathers, of whom Christ came; of whom is God over 
all, blessed for ever. As the words stand, they admit of three construc- 
tions. 1 . That which our Version adopts, of whom Christ came, who is 
over all God Messed for ever. 2. Of whom Christ came, ivho is over all: 
God be blessed for ever. 3. Of whom Christ came: God, who is over 
all, be blessed for ever. — Wetstein and others observe, that the fathers, 
as well as hereticks, have always asserted that 6 sk) tsolvt(ov ®ebg was a pe- 
culiar attribute of the Father; that St. Paul -would not occasionally give a 
title to Christ, ascribed by the Jews to the Father only, which he has not 
attributed to him, where he treats professedly of his divinity, John i. 
Heb. i. ; that the Father is expressly said to be 6 «M tsavrcov, Eph. iv. 6*. ; 
that the words, if allowed to relate to Christ, do not express an equality 
with the Father; for they should then have been (in like manner as before, 
speaking of the Father) wv 'O liri zravrwv (dels suKoyriTog. See Dr. Clarke, 
&c. " No one," says Dr. Mill, " that I know, of all the Catholic Fa- 
thers, who professedly collected all the texts of Scripture in proof of 
Christ's divinity, ever alledged this text before the year 380. Gregory 
Nyssen first of all." On the other hand, Dr. Whitby says: "All the Greek 
Scholiasts, and the antient Commentators (among the Latins), excepting 
St. Chrysostom, here triumph over Arius. — From the beginning these 
words have been used by the Fathers as an argument of Christ's 
divinity 7' 

5. 



ROMANS, CHAPTER IX. 449 

5. ap^.] Probably inserted from the margin. Bp. Barrington. 

6*. Ov% olov Se oTi sx7rs7fla)xsv Aoyog~] Authors are much divided con- 
cerning the interpretation and construction of this passage. Is. Casaubon, 
Grotius, Homberg, and others, make ou% olov os on signify but it is im* 
possible. To this Alberti objects, that olov is never used in that sense, 
unless re is added and an infinitive follows, both which are wanted here. — 
J. Munthe, Obs. Phil, ex Diodor. contends that ou% olov, or oup/ olov or», 
with ad indicative followed by aKko\, is agreeable to the elega.nce of the 
Greek tongue, and should be rendered non tantum non, sed, or tantum 
abest ut ; as ov% ofov xjyqav TpotyrjV eTri^rjTouo-i 7ooto\j, a?\./\' ou3' evvoiav e%ouo~ij 
Diod. p. 10S, C. ed. Rhod. tantum abest ut pvtum requirant [ichthyo- 
phagil lit nee mittimam ejus notitiam habeant. 00^ olov <£su'ysjv |3puXoi/]a* 
rr t v u7r~p£o7\JiV twv o-uy^aivovlcuv auToig xaxSv, oaaoc xa\ tovvxvIiov hxouarliog 
tsoaUvai to %fiU, Idem, p. 11 6. D. hcee sunima vitue incommoda non tan- 
tum non effugere volant, sed etiam ultro vitam profundunt. O-J^ oTqy 
<ruvs7riAa&eo~$ai rivbg 'i<r%yov, aXXct xa) aura) Taurag rj^iouv o-vvs7rix<t'jpy\o-ai 
rotg scmtcSv axV^pr^xatn, Id. p. 581, A. tantum aberat, ut quidquam opts 
afferre valerent, ut precibus ipsi contenderent, suam ipsarum calamitatem 
sublevarunt. Upon these authorities he connects ou% 6%v Ss with cOSao. in. 
the next verse, to this purpose: " Though the privileges mentioned ver. 
4, 5, were peculiar to the Jews, yet so far was the word of promise from 
failing by the adoption of the Gentiles, that in Isaac alone the seed 
shall be blessed with perpetual duration," The first satisfactory expla- 
nation of this passage. 

Ibid. It is incontestably evident from the illative yap, that the words oj 
yap zsavTsg ol If 'Ic-goqA, goto* 'IcrpowjA, are quoted from the Old Testa- 
ment, yet they are not to be found in any of the present copies. 

Bp. Barrington. 

7. ovo" on eitr) o—izkpjxa 'A£*aa/x, Tzavleg Texva'~] Does not the turn of the 
argument require that a-reppa and Tsxvot should change places? ZJr.OwEN. 

9. xaTa tov xmpov tovtqv lAsJcoju.ca,] In Gen. xviii. 10, and 14, Heb. it 
is according to the time of life, itr? TW2; but the Apostle rather follows 
the LXX, who seem to have read in both places <ltn r&?5, according to 
this time: though, upon the whole, the quotation, however express, is 
exactly conformable neither to the Greek nor Hebrew, as they stand at 
present. Dr. Owen. 

10. 'PeSexxa, If evbg xoItt}v s%ovo~a, 'ItuoXx'] F. in the dative: 'Psosxxa— 
e%ooo-y — eppstijj clvtJ). Dr. Mangey. — Why sjg svog} Was not Sarah If 
hog xoIt^v s%ovo-ot,, as well as Rebecca ? Perhaps the opposition to %a.ppoc 

3 M Oiog 



450 CONJECTURES ON THE NEW TESTAMENT. 

viog ver. 9, requires, If kvo$ xo'ithv AIATMilN e%ov<ra, and ver. 11, to be 
in a parenthesis. — The full sense might have been thus: Ou y.ovov 8s 
[%appa ourcog evqyxsv] aAAa xa) 'PsSixxa, e{g svog xoittjv [8t8u^a>i/] s^ovo-a, 
*l(raax &c. Markland. 

11, 12. Iva 73 xar sx/XoyrjV — xaXouvlog,~] These words should be included 
in a parenthesis. Markland, Dr. Owen. 

17. Asysi yao % ypatprj rca <£>apaw.'] One would think that it should be 
"hkyei y&Q 6 %sog eu rj) ypatyy ra> <Pagouo: for so the fact is represented 
Exod. ix. 13 — 16. And then the verbs in ver. 18 would have an adjacent 
nominative, which now they want. Dr. Owen. 

lS."Apa ouv ov §i/\£i, sXss? 01/ Ss QsXei, <rxK7}povsi.~\ Some of the Antients 
read with a double interrogation : Hath he then mercy on whom he will 
have mercy? and doth he harden whom he will? as D. Heinsius observes, 
and is followed by Hertzogius. 

23. xa) jW yvoopla-yi &c] To make out the sense, the reader must first 
supply the ellipsis, and then attend to the change of construction. The 
word 13/xas, in the next verse, should be placed between two commas. 

Markland, Dr. Owen. 

24. Oug xa) Ixaketrsv yy-ag, 06 jaoW If 'Iou&a»a)v] F. Better the comma at 
sxahsosv, 75px£ If 'lovbaiwv, for robg if 'louSalouv. Knatchbull, Markland. 

27. After xaraks^ixa, supply jxoj/ov A remnant only shall be saved. 

Dr. Owen. 

28. Aoyov yap &c] This part of the quotation, though easy to be un- 
derstood, is yet of difficult construction. Something seems to be wanting: 
perhaps xuoiog soli. Besides, here is a kind of tautology not to be found 
in the Hebrew. Dr. Owen. 

30. T» ouv epoviJ.su; or»] Postpone the interrogation to the end of the 
sentence : What shall we say then why the gentiles &c. Heumannus. 

33. rsag taTktIsucov] This perhaps is a different testimony from the 
foregoing; taken from Esa. xxviii. l6\ the former from Esa. viii. 14. If 
so, after xa) should be placed a comma, as beginning a new citation, xa), 
Has zvKflevcoit. Drusius, Par„ Sacra. 



CHAPTER X. - 

5. 6 vniri<rag aura] Here the Relative aura refers to the words IvTak- 
ftcOa tou vo'pju, comprehended, though not expressed, in the quotation. 

Dr. Owen. 
6,7. 



ROMANS, CHAPTER X. 451 

6, 7. tout' IVJi Xpirflov na.raya.yfw. — tout et£\i Xgitrlov Ik vsxpcov avaya- 
ysh.~J These two explanatory clauses should be placed in a parenthesis, to 
distinguish them from the quotations on which they are founded. And so 
again tout %<fh to prjpa. — xripoa-a-o^sv, ver. S. Dr. Owen. 

11. Tlag 6 ra-jcrieucov] 1161$ is very emphatical. Every one, whether 
Jew or Gentile : for there is no difference. Dr. Owen. 

15. 'Qg copouoi ol zooosg rmv svafyey^o^ivcov] From Esa. lii. 7, which is 
in the LXX. excessively erroneous, and should be corrected from hence. 

Drusius, Par. Sacra. 

17. "Apa 7)' vri<flig~\ Ver. lS is to he considered as an answer to the 
objection in ver. 16, But all have not hearkened to the gospel. lS, I 
answer, Have not all heard it? Their sound is gone out to the end of 
the world. 19, I say further: Has not Israel known God? 20, Nay, 
Esaias says, — 20, Of the people of Israel he saith. Then ver. 17, 
should be postponed to the end of the chapter, as the conclusion of the 
whole argument. Tan. Fan. Ep. Par. II. 72. But see Cleric. Ar. Crit. 
P. III. § I. c. xvii. 8. 

18. 6 qMyfog auraivr\ So the LXX. Ps. xviii. 4. and Jerome, who per- 
haps read EDTlp. Drasius, Par. Sacra. 

19. Mv) 'I<rpaYj7v oox syvco ;] Did not the people of Israel know, that, 
upon their infidelity, the Gentiles would be adopted, and made partakers 
of the Gospel-privileges? Surely they did, or might. I say this, because 
Schmidius here interprets wrong. Dr. Owen. 

20. £[A<poi.vr}g sycv6[xriv] The true reading would be by transposing the 
two sentences: e^av^j sysvo[xr]V — sv^ibr\v roig sjas fit/q %rjTou(nv which the 
LXX in some measure confirm, Isai. Ixv. 1. Drusius, Par. Sacra. 

21. rspog rov 'Icrpa^x] crgoj, I conceive, should be rendered here, as in 
many other passages of the New Testament, concerning. 

Ibid, care&ovvla. xou avrihsyovla] In Isai. Ixv. 2, in the Hebrew there is 
only one epithet: so in LXX. Is. iii. 2, ylyavla xai \<r%uov\a; one of which 
has crept in from another version. Drusius, Par. Sacra. 



CHAPTER XI. 

2. evruy^avn T(u 0£«> xolto. toZ 'Io-ga^A, xiyajv] Or, connect xa.ro. toD 
'lo-fa^A yjycov, hoiv he comet h to God, speaking against Israel. Beza. — 
But "hkywv better left out, as many MSS. omit it. Grotius, Mill, Ben- 

S m 2 gelius. 



45i CONJECTURES ON THE NEW TESTAMENT. 

gelius. — How he complainetii to God against Israel. Castelio. — Qu. 
How comes the Apostle to speak of the Jews, in this and the foregoing 
chapter, continually by the name of Israel? This deserves considera-' 
tion. Dr. Owen. 

3. xa) £rjroy<rt ryv ^yj\v p-ow] There is wanting tou Xa§s7v avrrju, which 
is to be supplied, as Eusebius cites it, from this epistle. Drusius, Par. 
Sacra. — And is also the reading of the MS. in Emanuel College, Cam- 
bridge. Dr. Owen. 

6". EI 0= ^aff/i, scil. Xefyijxa yiyovsv.'] The whole verse may be placed 
in a parenthesis : if the latter part, si 2e s£ epywv &c. had not better be left 
owt. Dr. Owen. 

7. hri^ftrii — ouh sttstu^sv] Would not the sense be improved by 
reading this clause interrogatively? Bp. Barrixgton. 

Ibid. eVa)p£u87j<rat/] Or, hr^pto^irav f were blinded* See ver. 10. 

Dr. Mangey. 

9. eig Sysav] Neither in the Hebrew nor the LXX; and probably 
should be omitted. Drusius, Par. Sacra. 

13. Place a semicolon after Wvsirrt, and a comma only after lo%a%a), that 
what follows may connect more closely with it. Dr. Owen. 

10". EI SI t) airaoyji ayia] This connect with ver. 12; and place 13, 14, 
in a parenthesis. Eisner. 

20, 21. The construction requires that we should rather distinguish 
t*h»S ". ^Jr\ v-tyr{hQ§povei' aXXa <£o£gu, (si yap ®so£ — ovx s(f>sl(rato,) fjuqTratg & c - 
Be not high-minded : but fear, (since God spared not the natural 
branches,) lest he spare not thee. Dr. Owen. 

25.- ■nraiowcris'} Better zjr'jpwcrig. Dr. Mangey. 

9j6. xa) o'jtco &c] And then, viz. on their return to the faith, all 
Israel shall be saved. See also 1 Thess. iv. 17. Dr. Owen. 

Ibid. -H£s» he Xuvv] F.-iWsv 5«tw, as the LXX. Is. lix. 20. But Aa. 
sXsyVe/otJ rjj XidiV, Sym. rfezi rf %id>v. Compl. rfez\ awo Xiwv. Dr. Owen. 

Ibid. ctTrotflptyei] Why did the LXX so translate *ivh} I imagine 
they read 2tl)7, which at full, and with the jod transposed, would be 
!'tt)7, or perhaps 2)%h. Drusius, Par. Sacra. 

29. Include this verse in a parenthesis. Bp. Barrington. 

31. y7rei(fy(ra.v rto fyxsTepcp kheei, Iva xou auro) eAevjQajtrfJ Theophylact 
places the comma at vJjrg/Qijtrav, they were unbelievers, that through the 
mercy shewn to you they also may obtain mercy; making a transposition 
of »W, as 1 Cor. ix. 15. 2 Cor. ii. 4. Gal. ii. 10. Eph. iii. 18. Beza, Pis- 
cator, D. Ileinsius, Bengelius in Gnom. English Version. — But, as in 

yer. 



ROMANS, CHAPTER XL 453 

ver. 30, it is i]Vei9»j<raJs r<p @£u>, it naturally follows in this, vprei'Sbjerav 7a» 
yp.iT-spu> zhUi, they have not believed the mercy shewn to you, or, 
have not believed on account of the favour shewn to you, that they 
also may obtain mercy. Bp. Law. 



CHAPTER XII. 

5, 6*. 82 xaQ' nig aXhr'iT^ouv jasAvj. "E^ovlsg &e y(a.pi<T^aia., &c] Thus 
Beza, Grotius, and most Editions, begin a sentence with "E^ovlsg, and 
supply various words to complete the construction; which wants none, if, 
with Erasmus, Castelio, Hombergius, and Bengelius, we connect 'ij/ovlsg 
with the preceding verse, as 31 naturally leads us to do: We are members 
one of another, but having gifts differing according to the grace given 
us; either prophecy, or ministry; or,, if a teacher, having the gift of 
teaching. 

6. Before xa.ro. tyjv amXoyiav rrjg vlslswg supply mentally the verb zrpo- 
<£>7jTcucrojp,£!/ from the noun T&po&rjTsiav. The other elliptical verbs may,- 
in like manner, be easily supplied from the context through the several 
members of the following verses. Dr. Owen. 

o — 16". The several precepts are all uniformly distinct, and should be 
separated by colons, not full-points. Bengelius, and others. Wetstein. 

11. Tto Kupuo SouAs'JovJe^.] Several copies for rca Kup/a> read rva xaipio. 
So I have observed in the Editions of Stephens and of Crispinus; and in 
one printed at Basil, anno 1535 : and it has been objected to by the 
Roman Catholicks, as a mistake countenanced only by Protestants. Rut 
is it a mistake? To be sure a timeserver, in the common acceptation, is 
looked upon as an opprobrious character; but this depends upon the ideas 
which we annex to it. On the other hand, to advise persons to submit to 
the times, and to acquiesce in what comes upon them, contains very salu- 
tary admonition ; and if we consider the context, I do not see but that 
this is the better reading. It seems to agree with the scope of the 
Apostle's advice, and particularly with that which comes after. They were 
to acquiesce in the times; to abide in hope; enduring patiently all tri- 
bulation; and to have constant recourse to prayer. In this sense the 
injunction is particular, and well applied: in the other sense, serving the 
Lord, it seems to be too general. Mr. Bryant. 

15> 



454 CONJECTURES ON THE NEW TESTAMENT. 

15. "Kaipsiv — xhaUivj These infinitives stand here (as infinitives often 
do in the best Greek writers) for imperatives. Dr. Owen. 

17? l8. YIqovoov[x=voi xoCha. evid^tiov rsa.vru>y av^pioirwv. Ei ^uvarou, to e£ 
v(xoSv, &c.] Connect el Suvarov with the preceding verse. What follows is 
to s£ u[j.cov: Provide things honest in the sight of all men, if possible: 
what is in your poiver, live peaceably with all men. Erasmus; — who 
found it, however, beyond his power. Bowver. 

l8. to If* i>ixoov~\ F. to y e£ ujacov. Is. Casaubon. 

1Q. Zots totou Tj) opyy] scil. ^sirj vel rou ©sou. Give place to the wrath 
or vengeance of God; as plainly appears from the quotation annexed. 

Dr. Owen. 



CHAPTER XIII. 

2. "Stifle a.UTiTao'O'oy.svbs rf t e^ooo~la,. TJj rou (deou diarayf av&ialyxev' ol 
<)s avQetfirixoTeg, eavTolg xglpoi. toj%|/oi/)aj.] The last words should rather be 
the introduction to a new argument, and begin ver. 3. But all who resist 
shall receive to themselves damnation; for rulers are not a terror to 
good works, but to evil. The Apostle, setting forth the evil consequences 
which, even in this life, would attend the seditious, naturally subjoins a 
reason of it, viz. because rulers are a terror to evil works. Bp. Sherlock's 
Sermons, vol. IV. p. 355. 

3. <po£o$ rcov ayaQwv %pywv~\ Some MSS. read Tip ayabip spy in, aXXa tiu 
xaxio. F. Tip ayaQoepyip, a terror to the well-doer. 

P. Junius, apud Wetstein. 

4. ©sou yag ^taxovog eifll <toj e\g to uyadibv] After !<j-1j, add a comma: He 
is a minister of God, for good to thee. Bengelius. 

Ibid, ©sou yap biaxovog efliv, exhixog e\g lpyt\v Tip to xaxou ZTpao~o"ovli\ 
What is tx^ixog Big opy^v} Change the order: Siaxovog s\g opyrjv, (as ver. 4.) 
extiixog rip to xaxov mpao-irovli, a minister for wrath, an avenger to him 
that doth evil. Ep. Duae. — Connect exlixog with §iaxovog, removing the 
comma : he is God's vindictive minister, for a terror to the evil-doer. 

D. Heinsius, J. Wetstein. 

5. Aio avayxYj irKOTa.o-trea-§ou~\ Some read avayxr) with the subscript, 
from necessity we must be subject. The \mra probably was not used in 
any MS. of the N.T. Recourse must be had to the rules of construction. 

Michaelis, sect, xxxix. p. 92. 

7- 






ROMANS, CHAPTER XIII. 455 

7. tiu tov tpopov, tov cpopov] In due construction, and filled up, this 
member of the verse will stand thus : w tov <popov [otpsthsls, sxslvia airoools] 
tov ($>6pov and the same is to be observed of the three following members. 

Dr. Owen. 
Ibid. "Fear to whom fear." We have this precept in Sophocles, Antig. 
ver. S36\ 

pccrog 6 oTio xpaxog y.sh.st 
TiapctGaTov ou0a[j.7} ro-=As<. Wes.TON. 

8. vo'jU.ov ra-sTrA-^a)^;.] N6[Aog means here the second table of the Law: 
as it seems to mean likewise in the Epistle of James, chap. ii. 8. 10. 

Markland, Dr. Owex. 

9. sv Toortp rip Aoyo>] May one not be allowed to suspect from Gal. v- 
14. that the reading here, as well as there, was originally h sv) "koycpt Bp. 
Barrington. — t&g sauTov, Attice pro oscutov — which is the reading of se- 
veral MSS. Dr. Owen. 

10. 'H a.ycf.TTr i too nyT^c/ov xaxov oux spyoL^slaiJ Ed. Genev. Complut- 
Plant, the Vulgate, Hilar. Rufnnus, read TOT ns-tojen'ov, which sense may 
be expressed by the Greek dative, connected with ayairr] : The love of our 
neighbour worheth no ill. See Estius. — To this sense the following words 
naturally lead: Love is the fulfilling of the law. So Gal. v. 14. Matt. 
v. 48. compared with Luke vi. 35. — On the contrary, according to Chry- 
sostom, the genitive is used, where the dative had been more determinate, 
Rom. viii. 39, Nor height, nor depth, shall be able to separate us from 
our love TO God, -euro rr]g a-yanr^g tov Ssou. 

11., jtod touto [j. e. M^Sei/i jtojSev ofysiT'.siv &c. ver. 8. OTrouSa^sJeJ sioorsg 
&c. The ninth and tenth being supposed to be included in a parenthesis. 

Dr. Owen. 

Ibid. 7} oTs'£7Tio : l£6cra[j.sv.~\ Read, i] ots sTrto^lsuo-a^sv, than we ever be- 
lieved, ots, quando, ots, unquam. Schmidius. — 7] o,ts for 0, propius 
quam auoD credidimus. (Ederus. — But where is o<fls for og, unless 
among the Poets? — F. tj OTTE 'sVurlsuVa/Asv, nearer than we believed.. 
For negatives after comparatives often lose their force, as Herodotus, Po- 
lyhymnus, vi. 3. oitisv [}.3Xh.ov spoilt ttjv o~r)v ItrStjra, r] OTXI rr t v ejte^v. ovos 
ti paXKov h HoiTri rjj o-rj ava.7raoo[A.iv(p H OX xai sv Tvj spy. Dr. Man GEY. — 
But can 7] ots s7ri<flsuo-a[j.sv signify than we thought; or do negatives lose 
their force after comparatives, when another negative does not precede? — 
r] ots in i<fl sv<r afisv render, than when we first made profession of our 
faith, as was observed on Acts xiii. 48. Markland, Qusestio Gramma- 
tica, at the end of the Supplices Mulieres, p. 280. 

CHAPTER 



456 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER XIV, 

1. pr) e)g bioixplasig ojaAoyjo-ju.aJt/] Oar Version ill renders, to doubtful 
disputations. Rather, but not to judge of his private thoughts. — ■ 
Perhaps it should be [xr t eig tiaxpltreig AIA Aoyjo-jacoV, not to contentions 
by disputation. And so read Jac. ii. 4, xpnou o"»a Aoyjo-jxajy. 

Dr. Mangey. 

2. A Og \x\v zsuflsusi* — Zl atrQsvd/v] Read, 0% Se, to answer to the 
preceding og [xh. Erasmus, Reza, and two MSS. 

Ibid. A Og \x\v, one, viz. the Gentile Christian; og he, another, viz. the 
Jewish Christian. This should be kept in view through the whole chapter, 
observing only that the same articles do not always refer to the same 
persons. Dr. Owen. 

6". 6 pv) Qpovwv ty]v r\\kkpv.v, l\.upl(p ou <ppovei~] F. SQ^PON-QN, i. e. he 
that considers not one day above another, ver. 5. P. Junius; ap. Wet- 
stein. — The whole clause is wanting in six of our best MSS. as also in 
the Vulgate, Coptic, and JEthiopic Versions. Dr. Owen. 

9. xod avitflr), xaX avifacrev,^ Either of these phrases seems to be suffi- 
cient. Accordingly xa) kve(f\t\ are omitted in two capital MSS. and xa\ 
avefco-ev in two others. Dr. Owen. 

10. 2u ol rl xqiveig~] See Lucian, Timon, p. 12Q. Sophoc. Ajac. 735, 
736. 1342, 1343. Plaut. Amph. p. 39. lin. 7. ed. Var. Pcenul. ver. 5. 26, 
27. Incert. Paneg. Maximian. & Constant, c. 2. Phaedr. Fab. i. 10. Anton. 
Rhesi, ver. 339. Markland. 

13. 7spoo-xo\i.[t.ai — $ (rxavhcCkov~\ The latter omit, being an interpretation 
of the former, and which is omitted by the Syriac. Ep. Duce. But see 
ver. 21. Wet stein. 

20. zxuvla [j.ev xa&ap<x'~\ Add roUg xaQapolg, as it is, Tit. i. 15- Dr. 
Mangey. — aAAa. xaxov &c] Elliptically for aATva [to xaftapov ylvslafj 
xaxlv &c. Dr. Owen. 

21. KaXoy to ^ tpa.ye'iv xpea, — jxtjSe iv to — Txpoexoiziei^ Or, jU.r;8s 'EN 
iv (o &c. nor any thing ivhereby. Dr. Mangey. — Rather, p]8s ri 
nOIEIN iv to &c. Dr. Owen. 

Ibid. fA7]Ss iv to 6 a5sA<po'f trou Txqoo-xoirlei r) o~xavoa7^i^elai rj acOevsT.J The 
last words, rj (rxa.vt>aXt§slai rj ao-ftevel, seem to have been received into the 
text from the margin. Gosset. 

22. 



ROMANS, CHAPTER XIV. 457 

22. Xu tsficrliv s^eig; xcltcl treaurov %yz ivcomov row ©sou.] F. %u rs'ufliv 
eysig xara <rsaoTov, s%s — Hast thou faith in thine own judgment? see 
that thou have it before God, i. e. that it is true faith. 

Herzog. de Interpr. p. 15. 

23. To this verse are annexed in several MSS. (in no less indeed than 
forty-eight) the three verses that occur chap. xvi. 25 — 27. though Beza 

would join them, as the argument is not here finished, to chap. xv. 13. 

Dr. Owen. 

CHAPTER XV. 

2. There is such a cloud of evidence from MSS. against the particle ya^, 
which here disturbs the sense, that I am clearly for ejecting it out of the 
text. Markland, Bp. Barrington. 

3. aXha xa.bu>$ &c] After aXka supply in thought (ruvsro^sv <xvt(S: but, 
it happened to him, as it is written: Psal. lxix. 9. Dr. Owen. 

7. xaQcos xou 6 Xpi(r]oj zrpo<rs7\a£s1o yfj.ag s\$ %o£av ©soti.J Or, connect 

e\$ 8o£av ©sou with ■nroocr'ka.pGa.vso-Os, Receive ye one another — to the glory 

of God, as Chrysostom and Theophylact. Less natural. Beza. — Rather, 

received us to the glory of God, — to confirm the promises made unto ffie 

fathers, the intermediate words in a parenthesis. Locke. 

12. "There shall be a root of Jesse." The imagery of a root and 
branches, and of a tree overshadowing the land, we find in Sophocles of 
the family of Agamemnon. 

ejk ts rouo avco 
BXaG^siV Bpuovla ^aAXov d> xoltolo-xiov 
T16i<ra.v yevea-Qat tt\v Mux^vat'ajj/ yhwa.. 
'Ex ts tou8', i* e. o-xr/B-lpoo, from the sceptre which Agamemnon had fixed 
in the ground pro vexillo. Compare Isaiah xi. 1.10. Weston. 

14. fuetflol e<fls ayo&(Q<r\)Vt\q\ The Vulgate, which translates, pleni estis 
dilectione, seems to have read ArAnO^YNHS, as Erasmus observes ; 
and so Origen and Chrysostom read, as is maintained by Zegerus, though 
we have no other authority for the word. JEthiop. Vers, perfecti estis in 
omni opere bono, as if it had been uyaQo-nroiias. But there needs no 
alteration. 

15. cog hrctvaiKiiutr^nttov uy.&g 8jo\ -nijv #ap»v] Leave out Sia, reminding 
you of the grace given to me of God: otherwise what he would remind 
them of is suppressed. Ep. Duce. — But ewava^iiuvria-xcov ufxag answers, in 
an absolute sense, to uKKrftovg vovftsreiv, ver. 14. I am persuaded you are 

3 n able 



458 CONJECTURES ON THE NEW TESTAMENT. 

able to admonish one another; nevertheless, I have written to i/ou, 
reminding you. Wolfius, Curse Philol. 

Ibid, dbro fxepovg, cog £7rava[*.ip,vr i (rxa)v] Read, jointly, axo pipovg cog 
\irava.\M\kvr\<rx(av, as in some sort reminding you, &c. . Dr. Mangey. But 
see Whitby. 

17. fa rxgog tov @eoV.] Elliptically for xa.ro. ra. vspa.yp.a\a zrpog rov Ssou 
avrjxoflu. And so likewise Heb. ii. 17. v. 1, &c. Dr. Owen. 

19. zsvz(>p.a)og ©sou] Rather, with six capital MSS. ■srvsiiy.alog ayiou. 

Dr. Owen. 

21. efrha, xahwg y£yponr\a.i'~\ After aXka. insert mentally, from the 
preceding verse, the words oVou oux (ovopao-Q-r) Xpuflog, both to complete 
the sense, and to introduce the quotation. Dr. Owen. 



CHAPTER XVI. 

2. auTT} zspntflarig tso'h'kwv eyevTj'S^] The Apostle does not call her tso- 
poufiarig, an assistant of many, but zsrpofflarig, a patroness, as Grotius 
observes. — But, perhaps, 7va.pa.dla.Tig is the true reading, alluding to sra- 
paaHjrs just before. P. Junius, in Wetstein. And so two MSS. viz. the 
Augiens, and Bcernerian, read. Dr. Owen. 

5. 'E7ra!v£loy — a.7ra.p^ t% 'A%aiag'] Read with the Alexandrian and 
other MSS. t% 'Ac-lag. For Stephanas and his family were the first-fruits 
of Achaia, l Cor. xvi. 15. Dr. Owen. 

7. 'A<r7ra.(rao-Qe 'Avbpovixov xa\ 'louviav roog (rvfysvslg jxou, xa\ (rovai^a- 
"h(6roug |xou # dlrivig sitriv s7ria"r^xoi sv roig a.7ro<fl6'Xoig.~^ Who were these of note 
among the Apostles, signifying that they were of the number of tlie Apos- 
tles, as our Version ; or, who were well known to the other Apostles, as 
our Syriac and Grotius? Bengelius answers, they were called so, who 
were some of the five hundred witnesses to Christ after his resurrection, 
1 Cor. xv. 6; and some who were converts by Peter's first preaching. It 
seems extraordinary, that Andronicus (who by his name seems to have 
been a Greek) and Junia (who by her name seems to have been a Roman) 
should be called by St. Paul a-ofysvslg /xou. Grotius supposes him a Jew, 
with a Hebrew name {*Ea_.N2ft, Masinissa in Carthaginian, turned into 
Greek 'Avhpovixog. And that his wife's name was rnjtt, Nahara, called 
in Greek Junia. — But still it seems strange that these two persons, of 
whom so little mention is made in other parts of the Scripture (whether 

in 



ROMANS, CHAPTER XVI. 459 

in the Gospels, Acts, or Epistles) should be styled here with that high 
appellation 'E7n<n]/xoj h roig 'Attoo^oXojj. The MSS. all read so ; but pos- 
sibly it was originally written in this manner; 'AoTrao-ao-Ss 'Avbqovixov xou 
"Iouv/af. 'A<r7rac-a<r9s roog <rufysvsig jxoo, xou o-vvai^fi.ot.'kairovg [xov oirtvsg 
bhtiv £7rl<rr}[Aoi tv roig 'Airo&loyvOig, d) xou Tjpo spod ysyovcttriv kv XPISTflt. 
The consequence of this various reading seems very important. — St. Peter 
was remarkably *E^ur*j|u.o£ hv roig 'A7ro(r1oAo»£, and if he is meant by this 
extraordinary passage, it is a proof that he was at Rome at the time of St. 
Paul's writing this epistle. Z. 

l8. xou evXoylag] These words, considering the sense of ewXoy/a in 
other parts of Scripture, seem not to agree with the context here. They 
are accordingly left out in several capital MSS. Dr. Owen. 

22. ' A(nra$o[i.ai ufj.ag lyu> Tipriog yqotyag — hv Kugj'o>] Or, eycaTepriog, 
6 ygu-tyag — Iv Kvpla), who wrote this epistle for the glory of the Lord. 

Dr. Mangey. 

25 — 27. To! hs Zova.ii.ivio, x. 5w] The Alexandrian MS. having inserted 
these verses at the end of the xivth chapter, repeats them also here. Where- 
ever they stand, all that intervenes between (xara. to eua.Fyi'kiov jw,oo, ver. 25. 
and yvcopurQEvlos, ver. 26.) should be placed in a parenthesis. Dr. Owen. 



FIRST EPISTLE TO THE CORINTHIANS. 



CHAPTER I. 

2. JVTPIOT 73/xcov 'Ivjo-ou "Kpuflov, ev 7jsa.vr\ toVo), avrwv rs xa) ijpwj/] Or, 
connect aurwv re xou vj^aJv with totto), in every place which is both theirs 
and ours. See Estius. — I think h zjo.vt\ toVo> should be joined with stti- 
xa*.ou/A£i/o»£, who in every place, as well as Corinth, call on the name 
&c. — After Kvpiou vjjacov, the Apostle seems to correct himself, our Lord 
did I say? Not so; but avrdiv re xou r^kaJv theirs as well as ours. Dr. Owen, 
6. Place this verse in a parenthesis. Dr. Owen. 

3*2 8. 



460 CONJECTURES ON THE NEW TESTAMENT. 

8. *Os] This seems to refer to @soy, ver. 4. For which purpose, ver, 
5, 6, 7, should be put in a parenthesis. Dr. Mangey, Bp. Pearce. 

12. syw 8s K.7]<poi, iyco 8s Xpjo^ou*] Leave out iyco 8s Xpj<rlou. For all 
the converts at Corinth would agree in saying they were of Christ. Ep. 
Duos. — Chrysostom and Augustine place a full stop at Kyipa, that the 
next clause may stand in opposition to all the others : Every one of you 
saith, I am of Paul, and I of Apollos, and I of Cephas. But I am of 
Christ; and is Christ divided? Beza. — This refers to the two-fold di- 
vision of believers, the Gentiles and Jewish. Of the former, some ad- 
hered to Paul, who first converted them ; some to Apollos, admired for 
his eloquence, Acts xviii. 24. The Cephites, and those that said they 
adhered to Christ, were Jewish converts : Of the former, see chapters viii. 
ix. of this epistle. The latter are probably those who were not sufficiently 
instructed in Christ, and confounded him with the head of a sect. These 
two divisions, it is probable, were directly opposite to each other, and had 
different Synagogues. We distinguish them then by a higher punctuation 
at 'Anoxia), I am of Paul, and I of Apollos : and I of Cephas. But I 
am of Christ. Lightfoot, Horae Hebraicae, p. 3. Vitringa, Obs. Sacrae, 
1. III. c. xxi. p. 823, &c. — But perhaps for XpKrlou should be read KptWou* 

Markland. 
15- tis] St. Paul so often useth this word with a kind of emphasis, 
that one would think he meant some particular person ; which might be 
translated somebody, an opponent, no doubt, to his doctrine. Markland. 
17. ovx iv (roipia. Xo'you,] F. oux iv rco <ro<pias 7^6ya). Bp. Pearce. 
19. r^v (rvve<riv rwv (rvvercuv a.hzTt\<rix>\ For a8sT7]<ra>, the LXX. Isaiah 
xxix. 14, read xgu-tyay. They and St. Paul read, in the Hebrew ^fiDN in- 
stead of what is now read irU"©]"!. Grotius. — Justin Martyr and Euse- 
bius quote as the Apostle. Dr. Owen. 

21. iv rf t cocpla. reu &sou oux 'iyvco x6cr^.og 8ia t% fl"o<pj'a£ rov @soi/] For 
after that the world by its ivisdom kneiv not God, in the works of his 
wisdom. P. Simon. 

Ibid. 8ia t% y.a)p'iag rov xy}puyy.aros] F. 8ta row xr}ovy{j.a.Tog rr\g payglag. 

Bp. Pearce. 
25 — 31. "Or j to [A<opov — Kau;£a<r0a).] All this -should be in a parenthesis. 

Markland. 
30. o£ iysv-qdv) rt\Civ <ro<pia d«ro ©sou, &c] Read this in a parenthesis: Fe 
are both righteousness and sanctification, and redemption in Christ 
Jesus, who is made wisdom to us. Bos, Obs. Miscell. c. l. 

CHAPTER 



CORINTHIANS, EP. I. CHAPTER II. 46 1 



CHAPTER II. 

I. Kaya>, I therefore] This depends upon, and is to be joined to, vei\ 
24 of the first chapter, the rest being put in a parenthesis. Markland. 

Ibid. -j^aOov ou xati wreqay^v "Koyov t) trotpiag, xaTafyiKT^wv ufuv to paprupiou 
&c.] Or connect «aG' vTrspoyfiv T^oyou with Ka.ra.fyi'h'Kcov, I came not — - 
declaring with excellency of speech. Castelio. — rj <ro$'iag is a marginal 
gloss. And for papruQiav read pvcflripiov. Dr. Owen. 

4. iv msiQoig <xi/0ga>7nV»j£ <ro$iag "hoyoig] Though mrs^og for Ts&txvog is 
found no where else, Salmasius defends it by analogy, De Lingua Hellen. 
p. 86", txeiQos persuading, from zjsftoo; as fys&og, sparing; pipes, imitating, 
and the like. — F. read with Origen, Eusebius, Athanasius, two MSS. and 
Beza, Iv crstSoT — T^ayaov. — Or, with Grotius, zjsufldig — "hoyoig, as Zilaxloig 
"koyoig, ver. 13. — Or, as P. Junius, ap. Wetstein, zrsidovg — Koyoig, in the 
words of persuasion, u and 1 having antiently the same sound. Or, with 
Alberti, in Obs. ra-siQoT xa) av^a)7rlvr}g <ro$iocg "hlyoig, and my preaching 
loas with persuasive and enticing words. — Or, as Pasor, with the least 
change, (if ra-eiOaJ has any plural) Iv zsre&oig, avftpoowlvvig (roQiag Xoyoig, the 
latter in apposition with the former, / came not with persuasives, the 
words of human wisdom. 

5. jW] adeo ut, itaut: that so your faith might not stand &c. 

Markland. 

8. ei yap syvcoo-av, ovx — e(flcLvou)rrav.~] This verse should be placed in 
a parenthesis : and aT^ha. at the beginning of the next should be left out. 

Dr. Owen. 

9. *A o$9aX/xos oux eUs] As the Greek stands, some verb must be sup- 
plied; such as Kr;ouo-<70jU£v or XaXoujaev: We preach those things which the 
eye had not seen. The Vulg. auoD non vidit, reading *0, which might 
be a mistake for c O, and then nothing need be supplied: the eye hath not 
seen — the things &c. Beza, which seems to be followed by the English 
Version. — The quotation is from an apocryphal book that went under 
the name of Elias. Allix, Judgment of the Jewish Church against the 
Unitarians, p. 17. 

II. Tig yap oTSsv av^pioTraiv to. &c] Leave out avbpa)7ra)V, as the Alex- 
andrian MS. does. Tig feminine taken neutrally. What, except the 
spirit of a man, can know the things of a man? See the like construc- 
tion, Matt, xxi. 42. Mark xii. 11. Dr. Owen. 

13* 



462 CONJECTURES ON THE NEW TESTAMENT. 

13- ocXX* hit Z&axiaig TIve6[m.olIos] F. Iv aZibaxloig, in opposition to what 
precedes; not, in the words taught by men's wisdom, hut in the untaught 
words of the spirit. R. Bentley, ap. Wetstein. — Read, h lilayy TLveu- 
pdlog. Dr. Owen. 

Ibid, zsvzuparxxoig ra-veujxartxa truyxqivovreg] F. IINETMATIKQS 
STrKPINiiNTES, or ANAKPINONTE2, as in the next verse, srvsu- 
pctTixdug avaxpivsrai. P. Junius, ap. Wetstein, and see D. Heinsius. — 
The text is right, and should be rendered thus: Explaining spiritual 
things to spiritual men. Bp. Pearce. 

15- avuxqivsi i*.\v vravla, scil. zsvsxi\ux.rtxa. — bir o&evog, scil. i^o^ixotj, ava.- 
xplvsTui. Yet he himself is not to be judged of by any unregenerate 
man. Dr. Owen. 



CHAPTER III. 

1. w S nprlois h Xpuflrf] Clem. Alex. Peed. 1. i. c. 6. reads, mg NHniOYS 
h Xpjcflou, connecting it with the next verse, yaha. upag sTono-a. 

D. Heinsius. 

5. xcti sxd(flm dig Kuqiog efieoxsir 'Eyto e<$>vrsv(ra.'] Read, beginning a 
sentence: Ka* sxduflip wg 6 K.vpiog shwxsv, eyd) e$>vrevo-a, 'AToTiAwg s7roTto~sv t 
Who is Paul, and who is Apollos, but ministers through whom ye 
believed? And as the Lord gave to every man, I planted, Apollos 
watered. Markland on Lysias, xii. p. 560, 561. ed. 4to. — Or, perhaps, 
from the preceding word Zidxovoi, supply [oi xa) SjtjxoWjv u[xiv] dig kxd<f\io b 
Kuqiog sbcoxsv. Dr. Owen. 

8, 9. These two verses should be included in a parenthesis. 

Bp. Barrington. 

13. rj yap -q^ipa. hrp^wosi' on ev zsup\ caroxa7.uif\sTai.~\ F. S^XcJcei, OTE — 
for time shall make it manifest, when it shall be revealed by fire. 

Therefore P. Junius reads cwroxaAtnj/sraj. L. Bos, Exercitat. p. 124. 
P. Junius, J. Beausobre, T. Hemsterhusius. — Bp. Pearce makes rjpipa, 
and not spyov, to be the nominative case to the verb aTroxa^uV] srar because 
the day is to be revealed in fire. See 2 Thess. i. 8. and 2 Pet. iii. 7. 

14. E'l rivog to spyov jxsvet] F. [lsvsI, or [J.(vr), shall abide, which M 
hath built up. Beza, Isaac Casaubon, Bengelius. 

Ibid. fAKs-Qov Xr^eTai*] It shall receive, not he: and so in tyip.uobrpBTa.1: 
because of avrog, which seems to distinguish the worker from his worhs. 

Markland. 

15. 



CORINTHIANS, EP. I. CHAPTER III. 46*3 

15. ^jaicoQ^o-slar] viz. epyov. it (the work) shall be lost. Bp. Pearce. 

17. ovrtvis hfls fyxsT^.] F. Zg eerie u/xeTp, which, holy temple, be ye? 

Bp. Pearce. 

18. el rig 8oks7 <ro(pog stvai sv ufuv ev t«> auioiH touto),] Beza and Grotius 
connect ev rta ctioavi towtoj with <ro$og elvon, but that sense is fully enough 
expressed by h u(mv. — Read, If any one be ivise among you, let him be a 

fool in this world, that he may become wise. See l Tim. vi. 17. as Origen, 
Cyprian, ed. Colin. Bengelius. — Omit the second ev. Cyprian. 

22. ilre xocrp.og,'] This word xoa-pog here I do not understand. Paul, 
Apollos, and Cephas, are mentioned together, chap. i. 12. There seems 
to be a great difficulty in this word xotrfuog, James iii. 6. If by xoa-pog 
St. Paul means the whole world, as it is commonly explained, he does not 
usually express himself in that manner; especially as he had just before 
said zjavla. yap uy.wv e<fhv, and then descends to particulars, one of which 
is xoo-pog. Marklamd. 



CHAPTER IV. 

2. *0 Ss "honrov, t^relrai] Read, without a comma at "hbiirov, what is 
further required in stewards. Dr. Mangey. — Aowov, not further, or 

moreover; for that would imply that the Apostle had said something of 
stewards before; whereas he has not. Translate therefore, Quod prse- 
cipue requiritur, What is principally required in stewards, is &c. Or, 
with Vulgate and Syriac, Quod ^"am requiritur, now it is required &c. for 
Koittov often stands for ^'Srj. So Acts xxvii. 20. and so Arrian, Epict. lib. I. 
cap. xxii. a.f>%o[x.a.i X«i7rov jtucsTv aurov. Jam eum odisse incipio, p. 141. ed. 
Cantabr. 16*55. Dr. Owen. 

3. iW v<p' vfxwv avaxpAcu, rj uVo u.vhpa>it[vr\g -^ixipag'^ Throughout, this 
chapter, amxq ivco, in its different tenses, seems to mean an examination 
as in a court of justice. The peculiarity of the use of r^xsqa in this pas- 
sage has not, as far as I have collected, been observed by any of the Cri- 
ticks. I conceive that it alludes to the custom of appointing a day (the 
diem dicere of the Romans) for judicial proceedings. Bp. Barrington. 

5. £7couvog ysvYj(rslai sxa.trltp] Translate, then shall (not every man, but) 
each of us have praise &c. So likewise chap., iii. 5. 8. Bp. Pearce. 

6. Iva. [xr\ elg wreg toD svog <pufl-»ot)<rSs] Read (pixriwdfi, ■£*• Junius, that t'va 
may not be joined with an indicative. But we have tW avrobg fa^oure, 

Gal. 



464 CONJECTURES ON THE NEW TESTAMENT. 

Gal. v. 17. Iva. yevTjo-so-fls, John viii. 33. "vol erfleu, Rev. xxii. 14. Oftener 
joined so with imperfect and praeter tenses, as ha. sri^apslro. Alxloa. hs- 
irsravvueg, ha — aurog eaurov, s^xlTflaiV, evibv, you .spread the snare, that 
she might entangle herself in it. Xenoph. Cyrop. I. i. See Markland, 
on Lysias I. p. 435- 4to. 

7. Tig yap <re Ziaxqivsi{] Who is it that distinguishes you from the 
rest? It would be clearer if it was read, TI yag as oiax^tvsig; why do you 
distinguish yourself' as better than others? Erasmus. 

8. v H8tj xexogeo-pjW sale, — s&xo-tXsoo-als.] Perhaps better interrogatively: 
Are ye now full? Are ye now rich? Have ye reigned without us? 

Dr. Owen. 

Ibid. otye'hov ys eSacriAsuVaJs] Some MSS. read $0Mr»XsJs?s. Read, /3a- 
«nAsu'<rr]le, / wish you indeed you may reign. Dr. Mangey. — Read, / 
wish ye did reign (»W xa\ ij/xsTj) so as that we also might reign with you. 

Markland. 

13. tog TsegixaQ appal a. tou xoVjxou] F. a><T7rsg or cotnrs^e) xaQappctla, as 
men devoted to destruction. Budaeus. H. Steph. in Thesaur. & ed. 
Schmidii. But to£ ■srspixaBap^a, Prov. xxi. 18. and zsepixahmpsiv, Deut. 
xviii. 10. Grotius, JVetstein. — I would rather read with the Clar. MS. 
jcr£g»xa9ap/xa, expiation, in the singular number ; as being more apposite 
to *regj\J/*}/xa, atonement, in the same number, immediately following. 
For the allusion consult the Commentators. Dr. Owen. 

14. i/ouQsToJ.] Better vouberoSv; which reading is supported by several 
MSS. Bp. Pearce, Dr. Owen. 

21. TiSh'tals;] T/is for vrorspov. Read therefore jointly, Tib&elsb 
potato eT^Qa) — Would you that I should come to you with a rod? Gro- 
tius. — It should moreover be connected with what follows, and begin the 
subsequent reproof. Then chap. v. should run on interrogatively: Would 
you that I should come to you with a rod, &c? Is fornication at all 
heard of among you? — and are ye puffed up, and have not rather 
mourned? Euthalius, Locke. 



CHAPTER V. 

I. ovo/xa^eraj,] Dele: he could not say, with truth, woyni^srar, but he 
means, which is not usual even among the Gentiles. Markland. — The 
verb ovo/xa£sTa» is wanting in most of our capital MSS. and should there- 
fore be left out. Dr. Owen. 

I) 2. 



CORINTHIANS, EP. I. CHAPTER V. 465 

I, 2. "OXcog axwerat &c] Read the two first verses with an interroga- 
tion. The word opV is emphatical, and so is ujoteTj, ver. 2. Is it reported 
commonly that there is fornication among you, such as is not usual even 
among the Gentiles? 2. And are ye puffed up, and have not rather 
mourned — ? ye among whom such an infamous action has been com- 
mitted ? Markland. 

3. 'Eyco jxsv, yap cog wr<ov rtp co^oOj,] I being, as it were, absent in 
hody : He was really so . therefore, say the Criticks, omit wg on the au- 
thority of several MSS. But perhaps, omitting yap, we should read 0$ 
airoov &c. / verily, who am absent in body, but present in spirit, &c. 

Dr. Owen. 

4. covu^pivrayv ufuov xa) rod ejxou rsvs6p.aTt>g~\ F. (ruva^ovrcov [1. (rova%- 
Go/xevcov] u/xaJv xa) ro\i IjxoD arvsujxaTos, I liave decreed, you and my spirit 
lieing grieved, to deliver such an one &c. Stunica, apud Erasmum. — 
This verse should be placed in a parenthesis, that sragaSout/aj, ver. 5, may 
depend on xexpixa ver. 3. Dr. Owen. 

6*. o'Jx o'tidls ot* [Mixpa £u/x75 oTvov to q>u(>afj.a %op.oi{\ This proverbial 
lam oic, quoted again Gal. v. 9. is taken from some antient poet, whose 
name and works are now lost. Dr. Owen. 

II. Nov) 0^ eyp&^a~] But on the contrary I wrote &c. Bp. Pearce. 
12. Tj' yaq fj.01 xa) roiug &£a) xqlveiv; Ov%i robg eVa> u^slg xplvile;^ Read, 

with a full point at Ou%), which, Theophylact tells us, was the pointing 
in some copies: Have I any thing to do to Judge those which are without? 
No. Judge ye them that are ivithin (but those that are without God 
judgeth) and ye shall take away the evil from among you; to rsravrjow, 
alluding to Deut. xiii. 5. xvii. 7. xxi. 21. xxii. 21. xxiv. 7. Pyle. — Or, 
/ have written to you, with such an one, no, not to eat — and so shall 
ye put away the evil from among you; the intermediate, ver. 12, and 
part of 13, in a parenthesis. Hammond. — T* poi xptvsiv is a construction 
nowhere else to be met with. Read, T/ yap jxot xa\ TOIX e£a); KAI MEN 
OYN TE Toy$ %<tco vpeig xptvsls, what have I to do with those that are 
without ? but those that are within, yourselves judge. So T/ /xoi xai 
<ro», Matt. viii. 29. John ii. 4. Msv oZv ys, as Rom. iv. 20. x. 8. Phil. iii. 
8. Le Clerc, Ars Critic. — According to which reading Bengelius says 
it should have been, T» yap EMOI xa) tous sf-w, — For rl yap jao», read 
Mijri yap \x<u — For am I to judge those that are without ? Wolf bergius, 
Obs. Sacra. — But iElian, H. Animal. 1. vi. c. xi. rl yap jxot xcocpoig o-u/x- 
&oyAeos<v. See more, in Eisner. Obs. Sacra, and Lambert Bos, Obs. Critic. 
«£ xiv. — Bp, Pearce would read and distinguish thus: rl yap jutoi rovg s^co 

3 O xpiveiu; 



466' CONJECTURES ON THE NEW TESTAMENT. 

xplveiv, rovg strco vpsig xplvile, (rovg Ss e^ai 6 Qeog xpivei,) xou e^apdle rov 
nrovrjqov 1% v^mv avrwv. — The very expression is almost in Arrian, Dissert. 
Epict. iv. 6\ p. 398. ed. Cantab, r/ ya% <roi xai rovro snreiv, Quid tuain- 
tererat istud dicere? Ibid. lib. ii. c. 17. p. 220. xou ti /xoj vvv rrjv zspog 
cO^'hovg pn-XW "^^p^ipsiv, quid ad me attinet mutuas contentiones pro- 
ferre? Philo Legat. ad Caium, p. IO33. ed. Francof. &Kho\ ti jutoi %kvovg 
xaCkdv paprvpag, quid vero mihi opus est externos advocare testes ? So far 
is Le Clerc's assertion from being true, that we nowhere meet with the 
like construction as r\ jtxoi xglveiv. Kyphe. 



CHAPTER VL 

1 . TofyAa rig &c] The Romans permitted the Jewish senate or council 
to assemble, that they might decide on questions which concerned them- 
selves. See Josephus > Antiq. xiv. e. x. § 17. It seems highly probable 
that the Christians were indulged in the same privilege, as supposed to be 
a Jewish sect; and therefore this reproach of the Apostle was strictly just. 

Bp. Barrington. 

Ibid. -arpayiKu e%(dv rspog toj> sreqov\ F. krou^ov, fellow christian. 

Dr. Mangey. 

4. rovg s^ovQsvrjfxivovg sv ttj exx7tf}(rla, rovrovg xa6/£s?e.] Read, with an 
interrogation, containing a reproof, not a command: If you have judicial 
causes, do you set them to judge, who are of no esteem in the church ? 
i. e. the heathen magistrates. Camerarius, Castelio, Is. Casauhon, in 
his Casauboniana, Bp. Overall. — Kpirypia, like hxcuflypia, signifies ju- 
dicial courts, not causes. Distinguish then thus : Btamxa /xe? ovv xpirygict, 
lav e^ls rovg i^ov^svyj^ivovg iv rvj ixxhycria rovrovg, xaQi^sle, Appoint se- 
cular judicatories, if you have in the church this contemptible sort of 
men, who are so ready, to go to law, ver. 7. Knatchbull, Homhergius. — 
Vitringa, De Synag. Vet. lib. iii. quotes a law of Arcadius and Honorius, 
by which the Jews were indeed forbid to hold courts of judicature ; but 
were allowed to have umpires elected by both parties, whose decision the 
Roman magistrate was bound to support and execute. As the Jews en- 
joyed this privilege so long after the destruction of Jerusalem, it is highly 
probable that they enjoyed it in a greater extent before that time. The 
Christians, being aggregated among the Jews, had the same privilege; so 
that the Apostles commanded no invasion of the power of the magistrate, 

when 



CORINTHIANS, EP. I. CHAPTER VI. 467 

when they directed the Christian churches to decide all civil contests 
among Christians, who were to love as brethren, by Christian arbitrators. 
Michaelis, Introductory Lectures, &c. § cxv. p. 2Q0. ed. Lond. 176*1. 

5. Upog £vrpo7n\v tfyuV "heyco. ourmg oux etrlw &C.J This is not rightly 
distinguished. Place the full point after ovrcog; there being no instance 
(I think) to be found, where ourcog begins a sentence which has a negative 
and a question in it. Bp. Pearce. — Surely the Bishop overlooked or 
forgot that negative interrogatory sentence, Matt. xxvi. 40. OvTwg wx \<r- 
X'jfciIb x. r. X. Weston. 

Ibid. biaxqivoLi ava. pifrov too aSsX^oU at/roy;] Add, with the Syriac and 
the Vulgate, KAI TOY AAEA3>OT aurov, Grotius.— The sentence would 
be plainer if it were ava fj.i<rov TJ2N AAEA4>&N aurou. Beza. 

6. afc\<po S Hera. dto<$>ou] F. KATA aSs^oy. Dr. Mangey. 

12. UoLvIa fj.01 e£s<rliv, aXX' oy sravla <ru[/.<pif>si'~] Perhaps better interro- 
gatively: Are all things lawful? yet all things are not convenient. Hey- 
lin, Lectures. — This in reply to what the Corinthians had objected ver. 11. 
" But \_ye say] we have been washed, but we have been sanctified. All 
things are lawful to me." Answer, But all things are not expedient. 
13. " Meats for the belly, and the belly for meats:" i. e. " All women are 
lawful to Christians as well as the meats which were forbidden the Jews. 
Answ. Ibid. But the body is not for fornication. Markland. 

15. oipotg ovv rot. /xs^tj too Xp»<r)oy] F. apa, Rom. xiv. 12. 1Q. Athenseus 
I. 1. Xenoph. Apomn. III. Priscian. p. 1141. Markland. 

18. e\g to »o\ov o-co/xa apxp-ravej] This is to be understood eV» to ctoXu, 
there being other sins, as well as fornication (such as Drunkenness, Glut- 
tony &c.) in which a man offends directly against his own body. 'Exlog 
tow <r<o^a.rog, wide of his own body, in the same manner as ixlog tow 
g-xoVou, mde of the mark. — The word ISiou is .to be repeated before too 
<roo[uarog from the latter part of the verse. — The reason why he sins 
against his own body, perhaps, is to be taken from the next verse, because 
his body is a temple of the Holy Spirit, which temple he defiles by this 
means. Not so in marriage, because that is of God's institution. 

Markland. 

19. to o-to/xa ujxtov] Several MSS. read here ra cabala in the plural ; 
which would require roig <t(o^im(t\v y/xaJv in ver. 20 : but as such words are 
authenticated by no MSS. I would rather keep to the common reading ; 
and retain what follows, xa) iv rip zsvevpoHi, &c. though rejected by some 
critics, and wanting in several copies. Dr. Owen. 

302 CHAPTER 



46S CONJECTURES ON THE NEW TESTAMENT 



CHAPTER VII. 

I. KaXov avflptoVa) yvmixog [xr^ a7r)£<rQe«.] The words of the Corinthians, 
then follows the Apostle's answer, Aia 8e raj zsapvtiag, &e. But to avoid 

fornication, let every man retain his own wife. Markland. — I conceive 
that aifleo-Qat, in this passage, should be rendered marry; which sense is 
confirmed by the subsequent words, $»a he rag rsopv&iag. Bp. Barrington. 

3. ryv o<f>6iAo/xeV>jv evvoiav] is probably a gloss. Several MSS. read rr\v 
o^eiX^v. Bp. Pearce. 

8. roig a.ya.fi,oig xa\ raig XTI^s] E. roCig ayct/xo»£, as one MS. and xoChlv 
auTotig ix.svziv. Beza, adnot. ed. l.-*-~ro7g ayapug, &c. to the widowers and 
the widows, Sac. Dr. Owen. 

II. 'Eav 8s xai xcopKT&j), [lsvIto) oLya.fj.ag, 7} — ^xaTaXAay^raj.] Read, *H- 
psvirco, the conjunction being lost in the termination of ympurbf,, let her 
either remain unmarried,— or be reconciled to her husband. R. Bent- 
ley, ap. Wetstein. But see Eph. iii. 20. — These words should be included 
in a parenthesis, and the punctuation at ^wpKr^vai lowered. Dr. Owen. 

14. This verse, to preserve the antithesis, should run thus: 'HyjWJas 
yap av^g airuPlog bv Tr) yvvaixl Ty zjufljj' xa\ ■qyloufla.i ?} ywr\ »} airuflog ev 
T<S avbqi t«> Tsitflia. This reading, or its equivalent, is supported by several 
MSS. Dr. Owen. 

15. EI 3e o avKrlog, &c. Include this verse in a parenthesis, that the 
connexion may be clearer between ver. 14 and lo\ Grotius, Pi/le. 

16. 17. ei ryv yuvouxa <r<6<retg; EI pj] EI p], But, beginning a sentence, 
is, perhaps, never used. Connect it, (or >f p}, as some copies read) with 
ver. 1 6. How hnowest thou if thou shalt save thy husband, or not ? 
Severianus ap. Oecumenium, Hammond. 

17. EI p) exao-lio, &c] Put a comma after EI pj, sic minus. Gosset. — 
This and the following verses, to the end of ver. 24, should be placed after 
ver. 40, which would bring together the whole which is said of marriage ; 
and this doctrine of the indifference of circumcision would naturally in- 
troduce that of things offered to idols. Beza. 

23. Tipfc 7)yopa<rQr}le] Read interrogatively: Have you been bought 
with a price ? be not the servants of men : speaking not of redemption 
from sin, but from human slavery. Knatchbull, Whitby. 

26. Nop'^co oZv tovto xaTwv u-rrap^siv, — otj xa7\ov avBqcoTTip to ourtog eivoc*.] 
The intermediate, Sj<* ryv eve<fl(So~a» uvayxyv, in a parenthesis, or between 

two 



CORINTHIANS, EP. I. CHAPTER VII. 469 

two commas; which prevents the inserting of I say, as was thought ne- 
cessary in our Version. Schwarz. de Solcec. Disc. Jesu, p. 223. — -Av^pu)7ros 
comprehends the human species, viz. both man and woman. Dr. Owen. 

2S — 31. Include in a parenthesis from syu> Ss u^iov <bsi(>o[xai — to xoo-fxoy 
tovtov, the end or" ver. 31. Then it will connect thus: Such shall have 
trouble in the flesh. But I would have you he without carefulness. 

Dr. Man gey. 

29. 6 xcu(>o$ c-uvso^aX/xsvos* to Jmkov scfiiv Iva, &c] The time is short. 
It remaineth that, &c. So the common Edd. from Complut. Steph. Beza, 
&c. — But join to T^onrlv with what precedes: The time, as to what re- 
mains, is short, when, See. Iva. for ots, as John xvi. 2. 3 Ep. 4. Gro~ 
tins. — Connect Hvot with <pr y p, I say (because the time which remains is 
short) that they that have wives, &c. Hornberg. 

30, 31* * a ' °* ccyoptx^ovizS, a>£ jmrj xoltI^ovIss' xa\ oi ^ojjxsvoj t<Z xoVpas 
TouTtp, (6$ ju.7) xara^paiju-svoj - ] The repetition of ju.15 in the several preceding 
clauses has led the Librarians to add it in the last, where it spoils the 
sense: p^pa^asvoj and xaTa-^o<D\xzvoi are here opposed: those that use this 
world, as those that abuse it, i. e. as those that use it not. So Synesius, 
Ep. 63 • p£pjo"9a» SeT toci£ TtSv }>\jvo.twv <£>*?uaj£, ou xaxayj^^hai, uti oportet 
potentium amicitiis, non abuti. Toup, Ep. ad Episc. Glocestr. p. 181. — • 
But Dr. Taylor thinks it a peculiar elegance in the Apostle to conclude 
his opposition with an expression stronger than that with which he set 
out. Xpa>j«,£voi in the civil law signifies using a thing so as to have the 
usus fructus of it, as of land, a house, &c. xaTa^pco^svoi, so as to have 
the right of consuming it, as wine, oil. See Cic. Top. §17. In this 
sense, after an enumeration of those that weep, as those that wept not; 
of those that rejoice, as those that rejoice not; he concludes, as those 
that use this world, yes as those who, like absolute proprietors, consume 
it not. So Rom. ir. 22. Taylor ex concione. — <o$ py xaTa^pxa^voi, as 
those who make no great use of it. Bp. Pearce. 

32. ufxag ay.sjifj.voug e1voa'~\ How does au.Eply.voos accord with [xspiu,vu, 
so often repeated in the following verses? Qu. may we not read d ( u.=giV3ous, 
in the sense of cbrspjtnr curious, ver. 35? I would have you be undivided — 
without distraction — not drawn different ways. Dr. Owen. 

34. Me ( aJp»er)ai xai tj yuvf) xa) rj -usap^svog] There is a difference between 
a wife and a virgin. — But read, with the Vulg. and Alex. MS. and Ed. 
Colinaei, xa\ u-afxipKrlai; connecting it with the preceding verse: He that 
is married care th for the things of the ivorld — and is divided. Ham- 
mond.— Beza owns that the Apostle uses (x£/xe/si<r1a» in a new sense, as he 

does 



470 CONJECTURES ON THE NEW TESTAMENT. 

does Ziaupsa-sig, c. iv. 4, 5>6\ As to the construction of the verb singular 
with two nominatives, what Bengelius brings is not to the point: 2 Kings 
x. 5. in Hebr. Et misit prcefectus domus, et prafectus civitatis, et se- 
niores, i. e. all and singular sent. But jt/.sp,sgi<r1a» cannot be the predicate 
©f »J 701/15 or tJ r&apQsvog separately, but must belong to both jointly. The 
woman and the virgin, unmarried, take care for the things of the Lord. — 
The verb ^.e^Krlai in all other places of the N. T. signifies to be divided 
into two, as Matt. xii. 25. Luke xii. 13. 1 Cor. i. 13. and y.spi<r[xog Heb. 
iv. 12. and [xspicfl^g, Luke xii. 13. ' Connecting \x.s\xkpiff\a.i with what fol- 
lows, 7] yovri xa\ zsapUvog, in the sense of both being different, it would, 
I think, not be true Greek in the singular, any more than virgo et mulier 
diff'ert would be true Latin without utraque. The whole verse is probably 
added from the margin of some diligent annotator, who thought the 
Apostle should observe the like difference between the married and un- 
married women, as he had observed between the other sex. Camerarius. 

36*. suv y uirspa.x[jMg, xou ourcog oipeiXsi yivs(rQa.i,~\ Read, 04>EIAEIN 
yivscOflu, referring to vopl^ti, Si ita potius fieri debere putat ut earn 
elocet, as Estius. Markland, on Lysias xxviii. 597. — It is a strange 
concession to say, with our Version, if necessity require, he may do 
what he will. — Our Version, as the original, means, if the necessity, i.e. 
if the law or custom of the state, require, ya.fj.sira), let her be married. 
The advice is not directed to any man and a virgin; but to a father and 
his virgin-daughter. Dr. Owen. 



CHAPTER VIII. 

1. neg» 8s rSv el&oXoQyra)!/] The former part of this chapter is, as be- 
fore, a kind of dialogue between the Corinthians and St. Paul, who pro- 
duceth the words of the letter they wrote to him (ch. vii. ver. 1.) and 
makes his remarks upon them. Now as to things offered to idols, we are 
well assured that we all have knowledge. Upon which St. Paul, disap- 
proving of their word knowledge, remarks, Knowledge puffeth up, hut 
charity edifieth, &c. This he continueth to ver. 4, and then resumes the 
words of the Corinthians, As concerning therefore, &c. to ver. 7. Where 
again he remarks upon the word all, that they are mistaken or misrepre- 
sent the truth of the case, But there is not in all of you this knowledge; 
but some, &c. Then (ver. 8.) he quotes another paragraph out of their 

letter, 



CORINTHIANS, EP. I. CHAPTER VIII. 471 

letter, But what we eat, doth not recommend us to God, &c. To which 
he answers (ver. 9.) True; but then take heed, lest, &c. So chap. vi. 12, 
13,. vii. 1. x. 23. in all which places the words of the Corinthians seem to 
be remarked upon. Markland. 

3.. ovrog syv<o<f\cu vtt aurou.] Perhaps, u7r' ootoo syvuxfiai oorog, as, gram- 
matically, it should be placed, If any one love God, by such an One He 
[God] is known. Musculus. — To make this sense clear, we print Outo$ 
with a capital. — Or, he is approved of God. Clarke on Matt. vii. 23. 
Rather, ourog He [God] is known by him. Bp. Pearce. 

4. @eog srepog] The word srepog is evidently superfluous ; and accord- 
ingly wanting in nine MSS. the Vulgate and Coptic Versions. Dr. Owen. 

7. rf, <rvveilr}<rsi\ Rather, rjj eruv^Os/a, from their being accustomed to 
an idol, &c. This reading is supported by three MSS. and as many of 
the antient versions. Bp. Pearce, Dr. Owen* 

8. ou OTaptVlrjct rep ©£«>•] Rather, ou z^rapoufl^osi ria &sto, will not bring 
us into judgment before God. Bp. Pearce. 

10. o»KoSoju/>j0^a-sTaj] Scarce to be met with elsewhere in a bad sense. 
Perhaps, oWojr]9»3<r erai, shall be led to eat things offered to idols. Tan. 
Fab. ep. I. II. 2.1. — Or, oJxoSojuojQ^ff-sTaj has arisen from slxoTwg eWiosrou, 
will in like manner be accustomed to eat, &c. Trillerus. In some 
similar sense it is used by Josephus, Ant. 1. xvi. c. 3. sect. 3. who tells us, 
that Herod, to compel [qu. repress] the pride of Mariamne's sons, heaped 
honours upon Antipater, not that he would confer all upon him, but only 
s\g vovQetrlav rr\v exelvcov ojKo8ojt/.a>v aurov, to impel him to the correction of 
them. Or perhaps without an interrogation: the conscience of him that 
is weak, will never be improved whilst he eats those things that are 
offered to idols. Kypke. 

12. rviflovleg avrcov ryv (rove foyer iv] F. vurlovlsg, pricking their weak 
conscience. Dr„ Mangey. 



CHAPTER IX. 

1. Oux £»/*» a7roerJoXo£; owx s»/x» eXeu6sgo£;] Change the order of the 
words a7ro<rJoAos and ehevbepog, as in the Alex. MS. and then there is a 
beautiful gradation from St. Paul's right as a man to his right as an apostle; 
as an apostle favoured with a sight of Christ after his ascension; and lastly, 
as an apostle, who was peculiarly their apostle. Bp. Pearce. 

4, 



4?2 CONJECTURES ON THE NEW TESTAMENT. 

4. tpayeiv xa) tsisiv{\ Have we not a right to eat and to dinnk? i. c 
at your charge? Dr. Owen. 

5. a%zK$7)v yvvdixa. vreptaysiv,^ fy a&eX4>i] here is evidently meant a 
ivoman of the same religious persuasion. Bp. Harrington. 

8. rj ou%) xa) b vofxog raura Xeyst;] Read, raura, saith not the law the 
same also, as the English Version. 

9. M75 rwv fiowv jasXej] i. e. pq y.6vov rwv (dowv. Markland. 

10. xa) ahowv rijg stor/<5o£ awrou fxsri^siv,' e7r' etor/Sj.] R. 6 ahowv [stt 
eXTTitii rod [x.sTs%stv] i. e. (ofyel'Ktu aAoav he ston&i, which makes it intelli- 
gible. See the Var. Leet. But where the copies differ so much, it cannot 
be said what the Apostle wrote. Markland. 

12. EI aXhoi rrjg s^ovtrlag vfxwv p.eTE%av<riv] For s£ov<riag, read, ov(rta£. 
If others be partakers of your substance, should not we rather? Is. 
Vossius, L. Capellus, Locke. The text i« right, only to be rendered, If 
others share in a right over you, ought not we rather? Bp. Pearce.. 

Ibid. zsavla er?iyoi*sy] F. <riepyojxei/, We take all in good part, we love 
to hunger and thirst that we may not hinder the gospel. Cyprian, Beza. 
But see c. xiii. 7. 1 Thess. iii. 15. Grotius. 

17. si Se axwv, o\xovo(xlav wsw/o^eyjaaj.] Connect axcov with crs7r/<r?£yjxai, 
and that with the next verse : If against my will a dispensation is com- 
mitted to me, what is my reward? Knatchbull. 

18. Tig ovv jxo» stfliv b jxierSos;] Continue the question to the end of the 
verse, and, including the intermediate verses in a parenthesis, make the 
answer to be given in ver. 23. Bp. Pearce. 

20. roig otto vojxov, x. r. X.] This clause is connected by Mr. Locke, and 
other Commentators, with the preceding, and interpreted of the Jews in 
general. There appears to me a manifest distinction: and I understand 
this as relating to Jewish Christians, who held themselves obliged to con- 
form to the Mosaic ceremonies. Bp. Barrington. 

22. For rsavrwg nvag read -aravrag, on the authority of four capital 
MSS. and the Vulg. Syriac and Ethiopic Versions. Dr. Owen. 

25. Hag 8s uyiovigoiuevog, &c] There is a passage in Plato's viiith 
Book of Laws, which bears so remarkable a resemblance to the sentiment 
contained in this verse, that J cannot refrain from transcribing it: Oi jtx-ev 
apa v\xi\g svsxa zsraXTjg xa) §p6[xwv xa) rwv roiovrwv, Brok[xr\(rav aTre^ttr^ai 
Aeyo/xei/ou rspayyarog otto rwv ctoAXcov suhaiyovog' 01 8e yyirspoi "GratSsg ab'jva- 
rrj<rov<ri xaprspslv, aroXu xa'h'Xiovog svsxa vixrjg; Bp. Barrington. 

27. [xrpwg aXKoig x-rjpO^ag] Read, AAAOYS xt\pd^ag, lest while I 
proclaim others conquerors, I myself should be rejected; for so xyqvgai 

in 



CORINTHIANS, EP. I. CHAPTER IX. 473 

in the agonistic sense, is used with an accusative. P. Faber, Agonist. L. 
iii. c. 14. R. Bentley, ap. Wetstein. — And if the article 6 had been put 
before x-^pu^ag, it would seemingly have made it more emphatical, as 
Rom. ii. 21, 22. Markland. 



CHAPTER X. 

2. zsavrsg s\g rov Maxnjv I^WJiVat/Jo] F. with a comma at Mw^, all 
even to Moses, i. e. all, not excepting Moses, were baptized, as rsavrsg 
e)g sua, in Xenophon. D. Heinsius. — All were baptized, s\g rov Maxr^v, 
into the Mosaic covenant; as s\$ rov X.pt<flw, is into the Christian cove- 
nant. Dr. Owen. . 

8. %7rs<rov — elxotnrpels ^i^.iahg.'] Num. xxv. Q. e\xo<rirso-<ra%eg, and Jos. 
Ant. iv. 6. 12. which (being written s\xovirJl) was mistaken for s\xomrpiig. 

Musculus, Wall, &c. 

Q. Mvj8s exireipafaiLsv rov XpKrJw,] Read, rov Ku'giov, as most apposite 
to the place referred to ; and comprehending the two other different 
readings. Dr. Owen. 

11. Taura] Perhaps, To»owra, These kinds of things happened, &c. 

Musculus. 

l6\ rov aprov, ov x"k<Spsv, &c.]J Elliptically written for xara. rov aprov, 
ad panem quod attinet. So 2 Pet. i. 5. or xa\ is crept into the text for 
xaf. Dr. Owen. 

17. "Or* sig aprog, sv ca^a, ol rffoT^Kol I<j-ju,sv.] Take away the comma at 
fl-oJ/xa, which is the predicate of what follows : Because the bread, or loaf, 
(which is broken, ver. 16.) is one, we the many are one body: not, as the 
English Version, We being many are one bread and one body. 

Erasmus, Zegerus, Castelio, Grotius, Bengelius. 

20. 'Axa' on, &c] The obscurity of the place is owing to an Ellipsis 
of the word Ou^l before 'Ax\\ This is usual in the best writers, but I do 
not know whether it has been yet observed. Markland. — Vide Arrian, 
Epict. lib I. cap. xxix. in fine. lib. ii. cap. xxiii. fere initio & alibi saepis- 
sime. Dr. Owen. 

21. rsor^iov lou^t.ovioiv~\ This, Stephens in his Thesaurus tells us, some 
think alludes to the poculum 'AyaQou Aa.lfi.ovog used among the Gentiles, 
which is confirmed by the former verse: For the things which the Gentiles 
sacrifice, they sacrifice to daemons, and not to God. Bowyer, 

3 p 33. 



474 CONJECTURES ON THE NEW TESTAMENT. 

23. Uavla [xoi sgstrliv.'] Read, interrogatively, Are all things lawful 
for me ? yet all things are not expedient. Theodoret, 

25 — 29. All between a parenthesis: (/xrjSsv avaxplvovleg Sjangv (ruve»8ij<ny— - 
2us/e»'3rj<r»v 8s 'hiyai ouy£i rrp saurou — \vari yap) where, for yap, rather read 
yow. Dr. Mangey. 

26*. " beating the air." 

Ventosque lacessit 

Ictibus. Virg. Georg. iii. 233. Weston. 

28. ei7rrj' TouVo e&whobvTov s<flf\ Would an Idolater call his own sa- 
crifice by that name? No, it should rather be Up&uTav, as the Alex, and 
Coislinian MSS. read, followed by Bengelius. — But the Apostle her® 
speaks as a Jew guest, who abhorred idols. Wetstein. 

Ibid, roy yag K.vplov ij yrj xai to rs'Kr^pia^jx awr%.J This in many MSSv 
is omitted, and comes in very improperly here. Remove it to the end of 
ver. 27, where it may come as a repetition of what* is added to ver. 26. 

Muscnlus. \ 

32. 'A7rgoo-Kojr«t y/vscQe] Be without offence. F. aTqoo-xaifloi, from 
upoo-x67rla), and so Acts xxiv. 16*. Phil. i. 10.' Meibomius, ap. Wetstein. 

33* xayay zjavlct] xaydi xara zsavla in Augiens. and Boerner. MSSi 
But the preposition is often wanting in the purest writers ; and, I believe^ 
came in here by way of interpretation. Dr. Owen. 



CHAPTER XI. 

1. This verse plainly belongs to the last of the foregoing chapter, as is 
observed by Luther, Beza, and most Commentators. 

2. Tsavra |%ou fAspo-jerGs] The Vulgate translates per omnia mei memores 
esfis; which therefore read perhaps nANTH, in omnibus, or omni re; 
or else understood it for xara. rsavra. Erasmus. — F. jtu'juu/^o-Qsj I praise 
you that you imitate me in all things. Dr. Mangey. 

5. a.xaTaxa^.v7fliprj]xs<pa7^jj~\ F. axaraxaXkuvliQ, that prophesieth with 
her Iiead un ornament ed ; and ver. 6, for xaraxa^Tflsrai, read xaraxuV&v- 
verai: and ver. 7. for xaTaxaXt>VJso-0ai, read xaTaxaKKuvecrbai. For if she is 
not ornamented on her head, let her be shaved : but if it is dishonour- 
able to be shaved, let her be ornamented. For a man ought not to be 
ornamented on his head. P. Junius. — A fanciful, groundless conjec- 
ture. Dr. Owen, 



CORINTHIANS, EP. I. CHAPTER XI. 475 

6. tf fopaa-Qafj This seems to have been originally a marginal gloss. 

Dr. Ov/en. 

10. Jfouo-j'av ex elv l ^' sfou^av £%£&, shoul/d have a veil, a Greek word, 
made from the Latin, exuvia, and applied to a new sense. Gothofred, 
Diss, de velandis Mulieribus, Gen. 16*54, 4to. against whom see Salma- 
sius, De Caesarie Viror. & Mulier. Coma, p. 6*94. — Read egova-lu, in ap- 
position with yov-ri, for this cause ought a woman, the power of her hus- 
band, to have her head covered. Achmetes Oneirocrit. p. 123. 'H yuyr\ 
toO avbqog SoW/wff xoci 'EEOTSIA etflL Alex. Morus.— Or, EEIOY2A, 
For this cause ought a woman, when she goes abroad, to have her 
head covered. So Val. Max. 1. vi. c. 3, Horridum C. quoque Suljncii 
Galli maritale supercilium : nam uxorem dimisit, quod earn capite aperto 
foris versatam cognoverat. Toup, Emendat. in Suidam, p. 24. — Rut is 
not the subject confined to praying and preaching in the church ? True ; 
and therefore read EHIOYSA AN, for this cause ought the gifted 
woman, ver. 5. should she go out from her seat to the synagogue-desk, 
to pray or prophecy, to have her head covered, &c. Dr. AtweWs MS 
Dissertation on the Text, communicated by the Right Reverend Dr. Ross, 
Bishop of Exeter. For afyshavg read ArEAAIOYS, on account of the 
vulgar. Curcellwus, Jac. Gothofred, ubi supra. — Or, Bioc robg avfyag,—- 
or, 8»a afysT^iotg, during the time of her preaching or prophesying at 
home, for in church she was not' allowed to speak. Le Clerc. — Or, 8»a 
rovg o%7.oo$, on account of the multitude. Toup, Emend, in Suidam, 
Par. III. p. 42. — To suppose, with Mede, that the women in the Christian 
assemblies threw off their veils, misled by the practice of the heathen 
priestesses, renders the Apostle's reasoning, ver. 3, of their inferiority to 
man, as man to Christ, nothing to the purpose. The veil was worn as a 
token of subjection, see Gen. xxiv. 6*5. Now, lest the woman, when 
moved by the Spirit to pray or preach in public, should think herself 
superior to the men, and consequently exempt from the ordinary restraint 
of the sex, the Apostle tells her she ought nevertheless to be covered S»a 
roug afyixoug, with regard to, or, in respect of, the officiating Ministers 
of the church, who, as they were moved by the same spirit, still retained 
their natural superiority over her, even in her gifted state. Dr. Atwell, 
wbi supra. — But it is not improbable, that the women uncovered their 
head from a mistaken notion that Christianity had abrogated the supe- 
riority of the man, and put the sexes on a level. However, whether this 
were so or not, another prudential reason against throwing off their veils 
was ha. robg afyekovg, because of the spies, who might come into their 

3 p 2 assemblies 



476 CONJECTURES ON THE NEW TESTAMENT. 

assemblies to make an ill report of their behaviour there. See 1 Cor. xiv, 
23- Gal. ii. 4. The whole reasoning would be clearer, if ver. 10 were 
placed after ver. 15. Mr. Goaghts Sermon on 1 Cor. xi. 10. — But, after 
all, are the words under consideration really and truly the words of the 
Apostle? I doubt it much; notwithstanding the uniform testimony of 
copies. For, 1. The sense seems to be complete without them. 2. By 
inserting them, the Apostle's argument becomes disjointed. And, 3. Two 
different reasons, that have no connexion, (8»a roOro from ver. 9. and &*<» 
rovs oJyeAous) alledged for the same thing, appear odd in the same sen- 
tence. Perhaps then, an early, cautionary gloss, founded on the traditional 
intercourse between angels and ivomen ; for which see the Septuagint and 
Vulgate Versions, together with the Targums on Gen. vi. 1. 4. and above 
all Whitby's Stricturas Patrum in Genesin, p. 5 &c. Dr. Owen. 

10. The uncommon difficulty of this verse may, perhaps, be consider- 
ably lessened by interpreting e%ou<ria.v power (the symbol of man's power 
over the woman), and Sj« robg afye?i.ov§, on account of messengers ; i e. 
ministers of the Church, whether prophets, evangelists, teachers, &c. 
With regard to the first of these opinions, the Apostle deduces the un- 
covering of the head in men, and the covering it in women, from Nature, 
and the Mosaical account of the Creation. God is the head of Christ ; 
Christ of man; man of woman, ver. 3. Covering of the head, among 
the Jews, was regarded as a sign of mourning and depression, or loss of 
power. See 2 Sam. xv. 20. Esther vi. 12. It was considered also as a 
mark of submission and respect. See 1 Kings xix. 13. The word a.Fyi'kog, 
in this passage, cannot signify good or bad angels; since, in either sense, 
why should the woman alone, and not the man, acknowledge their supe- 
riority? It is also a strange supposition that bad angels should be present 
in the religious assemblies of Christians; and as to good, their superin- 
tendence and protection were not limited to them, but extend to indivi- 
duals: see Matt, xviii. 10. For the usual sense of afyihog, as a messenger, 
in Scripture, see LXX, in Gen. xxxii. 3. Malachi iii. 1. Matt. xi. 10. 
Hag. i. 13. It is the prophets, Mai. ii. 7. the priests, 1 Tim. iii. 16*. 
the apostles. Bp. Barrington. 

Ibid, s^oixrlav '£%£& stt) rijg xefyaXrjg, Sia rovg St,Fye7^ovg.~\ See conjectures 
on this passage in Bowyer and the Commentators. The corruption seems 
to lie both in s^oua-lccv and afyiKovg. Read if exoixrlag and xarafysKoug ; 
and translate, " For this cause the woman ought, of her own accord, to 
cover her head, for fear of the accusers." The woman, on this account, 
should voluntarily submit to wear a veil for the sake of subordination, lest 

she 



CORINTHIANS, EP. I. CHAPTER XI. 477 

she be evil spoken of. If sxoutrlag, i. e. yvco^g. This is a phrase of the 
same import with xa.ro. sxov<riov, Philem. ver. 14. See Sophocl. Trachin. 
in the Dialogue, ver. 740. %x siv * 7r ' rfs xs^aA^f, "to wear a veil." See 
Raphel. in loco, 8ia rohg xaraJys'Aou£. xarvSyshsug and xa,raFysXog are 
both in use. See Act. Ap. cap. xvii. 18. and Plutarch's Apophthegms. 
xa.TaSy£ho$, in its second sense, means an informer, or accuser. See 
Thucyd. lib. vii. p. 476. ed. Wasse, and Herodian, lib. v. p. 224. ed. 
Boeder. (ruxo$avT<xi rs rj SouAot oVo» Zstrirorag xar^FysT^ov (informed 
against) avsa-xoKoxia-^a-av. The informers were those who watched the 
conduct of the Christians in their assemblies, with a view to calumniate 
them. See a passage of Nicander thus corrected by Scaliger in Athenae, 
p. 6*83 . "Aouo-a, which means nothing, Scaliger changed into a,vlou<ra, by 
restoring the two letters which had dropped out. Weston. 

11. sv Kop/o).] Some of Estius's MSS. have Iv xoa-ptp: which reading 
Theodoret followed; and seems a better reading than the common one. 
Bp. Pearce. — Qu. whether sv xvqlw might not be put for xuglwg, pro- 
pria. Gosset. 

15. yuvrj 8s sav xopia, §o%a auTjj %<f\iv{\ With an interrogation, con- 
necting it with the former verse: Doth not nature teach, that, if a man 
have long hair, &c. but that, if a woman have long hair, it is a glory to 
her? Not, as the English Version, affirmatively.— And after this verse, 
ver. 10, should naturally be inserted. 

21. to i&ov IsIttvov zspoka^avsi sv rto <payslv'~\ It seems redundant to say, 
tahes beforehand his supper in eating; which is avoided, by connecting 
sv rS <pays7v with what follows: and in eating one is hungry, &c. The 
like transposition of xou, Rev. ii. 22, and elsewhere. Knatchbull. 

22. S7ra»vs<ra> u[xoig sv touto>; oux S7ra»veo.J The Vulg. not ill connects sv 
tovtw with ovx sxaivio, Shall I praise you ? In this I praise you not. 
Erasmus, Bp. Pearce. — Perhaps, *EN toSto oux sttouvoj, this one thing 
I praise not. Dr. Mangey. 

25. rovro zjoisirs, b(ra.xig av zjivvfle, slg rt\v epyv ava.[i.VYi<riv] ocraxig av rcrf- 
vrjle is omitted by two MSS. and the iEthiopic Version, and not without 
reason. The words are not only needless, but weaken the sense. Drink 
this sacramental cup, as often as you drink it, in remembrance of 
me. Besides, it is observed by Wall and Dr. Owen, that the words are 
taken from Luke's Gospel, c. xix. 20, written perhaps under the eye of 
St. Paul, at the very same time this epistle was written; and there this 
clause is wholly omitted. Dr. Parry, MS. 

28'. 



478 CONJECTURES ON THE NEW TESTAMENT. 

28. xa\ aureos] And then &e. So Arrian, Epict. lib. iii. cap. xv. Cu- 
j usq-ue operis considera antecedentia & consequentia, xai ovrmg epx°v sir 
(wra' fy postea ipsum aggreditor. Dr. Owen. 

32. Kgwojasi/oi Ss, wo K.opiov araiSsuo/xeQa, ha pwj, &c] Distinguish 
rather thus: ¥Lpiv6[i.evoi 8e u7ro Kup/ou, crouSsyojMeQa, ha ju.^, &c. -Bjo.Pearce. 

34. EI 81 rig zssivcL, h oixip e<r9»'sTOj,] This is better in a parenthesis, 
that ha (xrj following may connect with IxSl^es-Qs, When ye come together 
to eat, wait for each other— that ye may not come together to your 
guilt. The other construction implies, that they should eat at home, that 
they may not come together at all. Musculus, Bengelius, 



CHAPTER XII. 

3. A»o,] wherefore, for which reason: viz. because you were formerly 
led away and seduced by your guides, I now give you a rule by which you 
may distinguish concerning spiritual things or persons. The rule is this : 
No man who speaketh by the spirit of God, &c. Markland. 

4. to 8s auro CTVsD/xa] Qu. Is not he, who is here called Uvsv[xa, the 
same with him who is afterwards called Kyptoj, ver. 5. and ©eo$, ver. 6*. 
And if so, what stronger proof can we have of the divinity of the Holy 
Ghost? Dr. Owen. 

4, 5, 6. Observe the distinct mention of the three persons of the Trinity 
in these three verses. Markland. 

Q. ^apitr^ala la^artov] Read, with the Vulgate, Syriac, Tertullian, and 
St. Augustin, %api<rfxa, since it is but one gift he speaks of. Beza. 

10. svsqyrj^dla 8ui/a]X£ft)v,] Read, with four capital MSS. and the Vul- 
gate, hspysla owapewv, the power of working miracles. hspyr}{j.a signi- 
fies the thing wrought, and not, as is here meant, the pmver of working. 

Bp. Pearce, Dr. Owen. 

11. Ziaipouv Wta. shol(t1(g xaQcug fioohsTai] Or, with a comma at J8/a, 
Dividing severally, as he willeth to every one, by which means Mia. is 
not redundant. exa<fl<a xabwg for xaQcog sxoufltp, as in ch. iii. 5. vii. 7. 
Rom. vii. 3. Beza. — Read in the accusative, Iha, dividing to every one 
his own gifts, as he will. Augustin. De Trin. & Unit. Dei, S. Hieron. 
c. Pelag. Dial. c. vi. Knatchbull. — 18/a perhaps better omitted, as it is 
wanting in two capital MSS. Dr. Owen. 

12. 



CORINTHIANS, EP. I. CHAPTER XII. 47s 

12. ouro) xod 6 XpjoloV-] I suspect that St. Paul wrote, outcd xou to tow 
Xp<r7o5> scil. <rS[xa. So also is that of Christ. See ver. 27. Bp. Pearce. 

13. slg sv CTveu]u,a e^oriVOij/xsi/] For Erveujiia, read ctg'ixcc, agreeably to 
c. x. 4. which is favoured by Clem. Alex. Peed. I. 6. p. 1 17. Dr. Clarke's 
Serm. on l Cor. i. 13. and supported by several MSS. — But leave out e\g 
before %v.. Dr. Owen. 

15. ou rsapa. touto oux scfliv ex tou traj/xaros;] When ja^ is interrogative, 
it implies a negation: p$, zravrsg airtxflohoi; Are all apostles? ver. 29, 
means they are not.. But when the question is asked by the negation oux, 
it implies an affirmative: as, oux spouanv or* palvso-Qs, will they not say 
that ye are mad? meaning they will say so: Many Edd. therefore ill read 
here, and ver. l6\ interrogatively: Is it not therefore no part of the body? 
implying, It is therefore no part of the body. But the meaning is the 
reverse, viz. If the foot shall say, Because I am not the hand, I am not 
part of the body, it is not, for that reason, no part of the body. Both 
negatives have effect, as Acts iv. 20, 2 Thess. iii. 9, Piscator, Bengelius y . 
IVetstein. zsapa touto, is used for 8»a touto. 

26. s'Its zcraa-p^ei sv p.s7>.og — o-yp7ra<r^s(, — &uy%a.l%st] Read, sire bjw;^— 
<ro]tx,7rao-^ — o-vyycLipv). P. Junius^ and some MSS. 

27. Gr&iAOi. X§i<r]ot), xcii p=?o} sx /xspou£.] Place a comma at jttltoj, that ex 
pspovg may belong both to <ra>/*a and ju-sAij, ye are,, in. some sort, the 
body and members of Christ: aliquatenus: in part, not as our Version, 
in particular. Castelio. — Or, sx pspovg, for oi sx ftepoug, ye are severally 
members^ &c. Rom. xv. 15. Markland. 

28. a.vTi'hrrtysig, xi&epvrjosig,'] These words being added in the margin, 
to explain what was meant by §wup.eig, crept into the text ; and accord- 
ingly are omitted at ver. 29, 3.0.. 

Bp. Pearce, Ep. Duw, and Com. in loc. 
Ibid, y£vr t y?.<o<r<raiv~] In some copies of the Vulgate is added interpret 
tationes sermonum, sp^vsiag y"ha)<r<ru}v, and in the later Syriac, Hilary, 
and Ambrose: and probably should be added here, since the speaking 
with tongues and the interpretation of tongues are in like manner men- 
tioned together as distinct things, ver. 10. and in the repetition which 
follows, ver. 30, the interpreting of tongues is likewise mentioned. 

Beza, Bp. Barrington, 
29. p] tsaVTsg hvva[jLsig{] are all poivers, or workers of miracles? It is 
more natural to make buvapeig the accusative, and connect it with the verb 
which follows: have all the power of miracles? all the power of healing? 
H. Steph. Praef. 1572. Beza, Hammond, Knatchbull, Hombergius. 

31- 



48o CONJECTURES ON THE NEW TESTAMENT. 

31. Z7jXouts 8e p^ag»o-jtjt,otla ra. xpeirlova.' xcu en xo$ bxep£<)hr\V htov t\uv 
§elxvv[Ai.~\ Read, interrogatively: But do ye covet the better gifts? I 
will shew you a still more excellent way. Theodoret and Photius.-— 
Read, certissima conjectura, xaX EITI xaS' un-ep^o^v OAON fyuv ^elxvofxt, 
Covet the best gifts, and whatever is wholly excellent shew I unto 
you. Salm. de Foenore Trapezitico, p. 344. A conjecture, which, the 
less probable it is, is the more enforced. — Or, read Z^Xoure in the indi- 
cative, and affirmatively, and connect it with the following chapter : But 
ye envy these better gifts : and I shew you a still more excellent way; 
viz. Though I speak with tongues, &c. and have not love, it prqfiteth me 
nothing. — See a similar sentiment and expression, l Sam.xii. 23. 24. LXX. 

Bp. Barrington. 



CHAPTER XIII. 

3. »va xat>6vj<ra>jxa»3 Some copies, Jerome on Gal. says, read xaoyr^ 
<ra)fj.ai, not amiss: If I give my body out of vanity that I may glory, 
and so Esa. lviii. 3. Beza. 

7. vravra <fleyei] suffereth all things; but presently follows, It beareth 
all things. Read, with Cyprian ad Quirin. iii. 3, tflepyet, takes all in good 
part. — Or, It covereth all things with candour. Beza, Piscator. — Or, 
perhaps, It concealeth all things of its friend ; •stuvto. zsuflevei, trusteth 
all things to him. Dr. Mangey. 

8. elre he r^po^Telai xarapyYj^a-ovrai] The construction is plainer, 1 
the nominatives are joined with the verb expressed: Charity never Jaileth, 
whether even prophecies Jail, or tongues cease, &c. 8s after elre being re- 
dundant. Homberg. 

12. (SxeVo/xev yaq &pn~] Rather, |3XsVa> with Theodoret, as the other 
verbs are singular. Beza. 

Ibid, IC e<r67flpoi> Iv alviypult] Read, with Theodoret, KAI ev amy- 
{Actli. Beza. — Through a descrying glass {ecroTflpov) darkly, in distinction 
to seeing in a looking glass (xaroiflpov) with open face, 2 Cor. iii. 18, Dr. 
Clarke, vol. I. p. 465. fol. — This passage, though sufficiently plain, has 
been much misrepresented; and from a piece of common glass has been 
converted into a telescope. See Prior's Paraphrase of this whole chapter. 
The note of Lamb. Bos, to which Bp. Pearce has referred, shews clearly 
that the word speculare was used by the Romans for common transparent 
glass. And the following passage from Achilles Tatius (p. 9. ed. 1640) 

will 



CORINTHIANS, E?. I. CHAPTER XIII. 481 

will as clearly demonstrate that the word xaroiflpov, and then a fortiori 
I'o-oTrJpov, was employed for the same purpose. The Author is speaking of 
the dress of Europa, 7<rjxbg 6 -fciTwv tJ ■gha'ivct T&optpvpa, to Ss (roHpa. 8ta 

rrjg scrQiJTog eQalvzlo xoCi syevslo too o-topaTog KATOHTPON o %itcdv. 

Weston. — Is this in distinction to 2 Cor. iii. 18. or is it to the same 
sense? May not 8t' eVoV^ou signify by means of a mirror, ho\ the formal 
cause, as Rom. v. 18, hi Ivhg vjapa.7fia>u.oLTog, and Acts viii. H.? We now 
by the help -of a mirror see in representation only, but then we shall see 
face to face. Or, in a mirror, as hi a.erQsveia.v for hi' ao-^evsiag, Gal. iv. 13. 
That I preached Christ in the infirmity of the flesh. Markland. — This 
St. James calls xaTuvoouvleg to tu^oo-wttov EN lo-oiflpio. 1. 23. The metaphor 
is preserved 2 Cor. iii. 18. We all with uncovered, face behold as in a 
mirror (not a descrying-glass) the clearest vision we can have in this 
world, but not equal to seeing God face to face in the next. A»a and h 
are perhaps used convertibly in a like manner, l Cor. i. 21. Gal. iv. 13. 

Ibid. Iv uiviypali] Perhaps it should be sv avscpypodi, or avoiypali, 
through, or at a door, a wicket, as"Avotyfxa is used in the LXX, 3 Reg. 
xiv. 6". Jortins Posthumous Sermons, vol. III. p. 277. 

Ibid. "Darkly." "Sunt quae quasi per nebulam scimus." Plautus 
Pseud. A. i. sc. 1. "Vis naturae per caliginem cernitur." Cic. Kara, r) 
vxoTog. Plato vii Legum. Weston. 



CHAPTER XIV. 

2. Grvsu/xah 8e XaXsT] zsvvipa h\ XaAet. So several MSS. But perhaps we 
should read oxihsig yap axousi ti, ro-vsiijxa hs XaAsT fwcrlripta. Bp. Pearce. 

2, 4, 'O XaAtSv yTuoWyj,] The singular noun yXo>V<rr) seems to refer to 
some one particular tongue, which they chiefly affected to speak in: 
which I suppose with Dr. Lightfoot (vide in loc.) to have been the 
Hebrew. For the Corinthian Church consisting of many Jewish converts, 
their Ministers might wish to- introduce into the Christian the Hebrew 
service, according to the custom used in the Synagogues. Dr. Owen. 

3. After XaXeT suppose z&pog or s\g to be understood: it makes the con- 
struction easier. Dr. Owen. 

5. sxlog el p} Sjsppjvsu'v]] As it does not appear that every one who had 
the gift of tongues, had also the gift of interpi'etation, therefore read with 
some capital MSS. exlog si p} y 6 hie(?y.r}Vi6(ov, unless there be one, who can 
interpret. See ver. 27, 28. Bp. Pearce, Dr. Owen. 

3 « 7. 



482 CONJECTURES ON THE NEW TESTAMENT. ' 

7. "Opcog to. a-i/u^a] F. 'O[xolcog, or, which is the same, '0[xwg, and so 
in Gal. iii. 15. J. Stapulensis, Piscator, Alberti, Hesychius. 

Ibid. "Q[jia)$ ra avf/u^a] o[xmg, in the sense of tamen, does not suit this 
passage: in that of sed, I do not know it ever occurs: in that of pariter, 
I conceive it not to be inchoative. I would therefore substitute o-nrcog, at; 
to which ootco, ver. 9, answers. Bp. Barrington. 

10. Tocravra — yivrj c&covcoy, &c] The relative TocaZra plainly shews, 
that something is wanting to make up the comparison. The ellipsis may 
perhaps be supplied thus: Tocraura, e\ tu%oi, ysvrj tycovaiv [oVa avSpcov] htfliv 
h xo<r[LLp, There are perhaps as many kinds of languages [as there are 
nations of men] in the ivorld; and none of those languages is without its 
proper signification. Here, in opposition to several Criticks, I chuse to 
follow the common reading, and the English Version. Oblzv olutwv I take 
to be the same with ov$h yivog tpwvSv. They who reject aorwv, and sup- 
pose that ovlzv relates to eOvog, understood, seem to me to injure the sense 
extremely. For when it is allowed that there are as many languages as 
nations in the world, how low and trifling is it to add, that no nation is 
without a language! Dr. Owen. 

11. h l\xoi fiapSagog'] I doubt whether this expression is Greek, but 
certainly h is superfluous; and is accordingly wanting in several MSS. 

Bp. Barrington. 

12. Oorco xa\ v[xeig~] This, Theophylact observes, is connected by some 
with what precedes: So ye also will be Barbarians. 

Ibid, stts) ^"hcoTal scfls ■arvsuixoLTcov] i. e. of spiritual gifts. But, per- 
haps, GrvsvparixcSv, as at ver. 1. Beza, Piscator, P. Junius. And so it 
is in one of the Coislin. MSS. and Syriac Version. Dr. Owen. 

l8. rsavrcov uju-eov y.aXKov y'Keoa-^a.ig XaXcov.] As no good writer uses 
paKhov with a genitive in this sense, and &eAaj 4\, I had rather than, is 
not Greek, remove [xaXhov, at ver.* 18, and place it before rj fxuplovg, in 
ver. 19. / thank my God, that I speak with the tongues of you all: yet 
in the church I had rather speak Jive words with the understanding 
than ten thousand, &c. Ep. Duse. — I imagine that I do not understand 
the learned Author, because /xaXAov, it is well known, is often found with 
a genitive, in the best writers: as, zs-poo-l^siv tov vovv tu> ^VjtsTv MAAAON 
TUN AAAliN, loilling to apply their mind more than others to new 
discoveries. Isocr. Panath. p. 289. ed. Lond. 1742. and see p. 257, 29 1, 
187, &c. Then SriXao % for S-sXco {xaXhov r), as ^apa ealai i) st) hvevrjxov- 
rasvvsa., Luke xv. 7. hs^ixaKo^svog — i] sxeivog, Luke xviii. 14. and John 
xiii. 10. 1 Cor. xiv. 19. Psal. cxviih 8. Noted is that of Homer, II. A'. 

117. 



CORINTHIANS, EP. I. CHAPTER XIV. 483 

117. Boi/Ao^// lyui "Kaov <rooV 'i^svoct, rj cbroXeVQaj. See Gatak. Adv. Mis- 
cell. Posth. c. v. p. 364, 5- 

21. "Ev r«) vo/xo)] Here 6 vopog, the Law, comprehends the Prophets: 
But the quotation is far different both from the Hebrew and Septuagint 
Greek. See Is. xxvm. 11. Dr. Owen. 

25. KaVouVco at the beginning of the verse are wanting in several MSS. 
and had better be left out. Dr. Owen. 

26. exouflog vpSv ^atytov s^ei, &c] In the Edd. this is affirmative of 
what is done in the assemblies, Every one hath a psalm, hath a doctrine, 
&c. Then follows abruptly a precept, Let all things be done to edifying; 
which strangely puzzled Mr. Locke, and induced him to translate sirs, 
although. The whole is one precept: Hath every one a psalm? hath 
he a doctrine ? let all things he done to edifying : or, if any one speak 
in an unknown tongue, let it he by two, &c. See Calmet, Markland, on 
Lysias, xv. 574, 5- It is the like construction with Luke xi. 11, TtW 8s 
vpM)V rov zjaripct aWri<r£i vtog aprov; EI xcti r^Suv — So Hor. 1 Ep. i. 87. 

led us genialis in aula est? 
Nil ait esse prius 



Si non est, jurat bene solis esse mantis. 
Ibid. y7.6}<r<TOLV %X si ~\ Perhaps, yvaxriv z^ei, as in ver. 6. Y\<n<r<rf\ rig 
AaAei, the gift of tongues follows in the next verse. Markland. 

31. iW aravTS£ ju-avQavaxTj,] that all may learn; Rather may understand, 
for so /xav9ai/a) often signifies. Dr. Owen. 

32. xcti zsvevfj.dlct Tjspo<$-t\Twv ■crpo^-qratg lnrora.<r(rs\ai~\ Read, xcCi zsvs6u.dloL 
TnOTASSHTAI, in the Subjunctive: and let the spiritual gifts of the 
prophets be subject to the prophets. R. Bentley, ap. Wetstein. 

33. cog h zsaa-aig raig lxx7\ni)<riaig~\ Let this begin the next verse: As 
in all the churches, let the women among you be silent. Dr. Mangey. — 
Rather include in a parenthesis part of ver. 33. (ou yap erfltv axaroKrlota-tag 
Ssog, aAA 5 sl^ijwjt,*) the spirits of' the prophets are subject to the pro- 
phets — as in all the churches of the saints. Beza, Grotius. — After 
ver. S3, the Clar. Cod. places better ver. 36 — 40. and then follow verses 
34, 35- 

34. At yuv'ciixsg — <riydrwfrav.'] This seems inconsistent with xi. 5. But 
the difficulty may be removed by considering the word yuvrj (which is 
ambiguous; sometimes signifying the sex at large, and sometimes indeed 
in the confined sense of wife) as limited to the latter in this passage. This 
is confirmed by the last clause of this verse, «aQaj£ xa) vopog "Ksyst, which 
restrains the meaning to married women. Bp. Barrington. 

3 a 2 • 34. 



484 CONJECTURES ON THE NEW TESTAMENT. 

34. sv raXg sxx~kr\(riaig <riyara)o~av.~\ F. sv rf sxx"ky\(rla, as there was 
but one church at Corinth. Bp. Pearce. 

Ibid. xaQcoj xa\ b vopog Asyer] I have some doubt of these words: for, 
at most, the law can refer but to the latter part of the sentence, and that 
only by implication. See Gen. iii. 16, which is supposed to be the place 
referred to. Dr. Owen. 



CHAPTER XV. 

1. rVa)gi£o) §e &c] Is there no MS. that reads yvwpio-a) &c. interroga- 
tively? Opusne est, ut evangelium meum vobis narrem? 

Professor Michaelis. 

2. 81' 00 xa\ o-aj<jW9s, rlvi 7^6yu> so^fys7^i(raix7]V vjuv s\ xars%sls'~\ For rlvi 
Ao'yto, which is not Greek, perhaps, we should read, ovriva. Dr. Mangey. — 
But see Acts x. 29. Dr. Owen. 

Ibid. s\ xarsysis' Ixlbg s\ jx^ slxij s7r kt! sural e.] Perhaps, *H, or r H xars- 
^e)e, You surely, or as you, keep in memory what I preached, unless 
you have believed in vain. Erasmus. — Or, read A ON xarsysls, I recall to 
your minds the gospel, which I preached — with what speech I preached, 
which speech you remember, unless you have believed in vain. Musculus. 

Ibid, sxlbg si p.rj, &c] An exception to o-cogstrQs, you are saved, unless 
you have believed in vain. Beza, Estius, &c. — Read, exlog si [xrj, with 
a comma, making it an exception to s\ xarsysls, but if' not, if you do not 
keep it in memory, you have believed in vain. Pyle. So sxlog s\ [x^ 
jointly, 1 Tim. v. 19. But joined to the following verb, 1 Cor. xiv. 5. 
nisi forte, and in Heathen writers. Lucian de conscrib. Hist. 66g. 677. 
6*03. ed. Salm. pro Imagin. p. 41. & 44- de Luctu, p. 435. Revivis. p. 389. 
Tyrannicid. p. 792, 793. 

3. sv zspa)Toig~] not, first of all, but, among the first or principal 
things. Grotius. Bp. Pearce. 

3, 4. xa.ro. rag ypafya.g.'] According to the Scriptures. Cju. According 
to what scriptures? to the Gospels? Were the three first Gospels then, 
or any two of them, extant, when this Epistle was written? If so, and 
doubtless this phraseology intimates as much, then Mill's Chronological 
Table, and all-the tables I have seen, of the Books of the New Testament, 
evidently stand in need of correction. To apply the phrase to the Scrip- 
tures of the Old Testament, is, in my opinion, to load the text with diffi- 
culties. Dr. Owen. 

5. 



CORINTHIANS, EP. I. CHAPTER XV. 485 

5. rotg Scu&sxa] F. roig lixa., for Judas was dead, and Thomas was 
absent, Johnxx. 19, 24. ff.Sa>8s«a had been used technically for the whole 
college of the Apostles, he would have said, ver. 7. sira. nAAIN rolg caro- 
(ftoXoig. Beza, edd. 4, and 5. — Several MSS. have roig svlsxa. Dr. Owen. 

6. a)<pQit) Ittclvco zj=vraxo<rloig] Perhaps, for Iwavw $', we should read 
ewavo) v, i. e. GTzVTr)xovl<x. For afterwards, in Jerusalem, he appeared only 
to 150. Acts i. 15. If it relates to the time of his ascension, Matt, xxviii. 
Id", then ver. 6, and 7, should change places. Beza. 

8. (o<nrsosi rip shi^(o(x({Ii] Read, wcnrspsl rip, for tivi, as to some abor- 
tive creature. Battier, Bibl. Brem. cl. vi. p. 99. Conr. Ritterhusius, Var. 
Lect. — Or, wcnrsp EN Ixipio'xali, as one born in abortion. Marckius, in 
Sylloge Dissertat. 

15. kolto. tou ®soo.~] De Deo: of, concerning, or, with respect to, 
God. In the same sense Xenophon: ravra pXv o\g xara T&avriov Tlspa-dov 
s%op.ev "hiysw, Et haec quidem habemus, quae de Persis omnibus dicamus. 
Cyrop. lib. I. p. 14. ed. Hutch. 8vo. And Plato: winrsp 8s "kiysrai xara 
riSv jxs/xuYjjxsvajy, ut de initiatis dici solet. Phsedo, § 28. p. 21 7. ed. Forster. 

Dr. Owen. 

18. "Apaxou oi xoip.rfisv\e$ — a.x(o7^ov\oP\ Read, interrogatively: And are 
they which are fallen asleep perished? Dr. Mangey. 

20. Nuvi 8s signifies here, but on the contrary; and so ch. v. 11. and 
in many other places. Bp. Pearce. 

Ibid. Nus/j 8s, Xpirflog \yr\yzorai — ca<:aoyr\ r<Sv XBxrnp.r\p.iva)V syivslo] Dele 
eyevelo, as redundant. Markland. — And as wanting in seven capital MSS. 

Dr. Owen. 

24. En-a to tsXo£.] This, and all that follows, to the end of ver. 28, 
should be placed in a parenthesis ; and ver. 26 should be still more strictly 
inclosed in another parenthesis. Dr. Owen. 

25- tous l^Bpovs utto robg modag auTou] Read, with Erasmus, Beza, and 
Bengelius, avrou, under his, the Fathers, feet, who is expressed in the 
former verse. See ver. 27. and Ps. ex. 1. Wetstein. — And include the 
whole verse in a parenthesis, that ver. 24, When he shall have put down 
all power, may connect with ver. 2(5, the last enemy which shall be de- 
stroyed is death. D. Heinsius. 

29. 'E7rs/ ri ctojt^touo-jv o; /Sowr] i§6[xsvoi wr\p rwv vsxpeuv, s\ oXa)£ vsxpo) oux 
eyslpovrai ; ri xa\ @>a7fltgovrai u7rsp raiv vsxowv ;] Better end the first in- 
terrogation at j3a7r)i£o'|xs!/ot vTr\p rwv vsxpwv; the supposal si being included 
in 'E7rst, Else what will they get, who are baptised for the dead? If the 
dead rise not at all, why are they then baptised for them? Piscator, 

' Bengelius, 



486 CONJECTURES ON THE NEW TESTAMENT. 

Bengelius, &c. — For fia.7fli$6[j.svoi, and |3o«r]»£ovJai, perhaps, read, lu.Tra.va>- 
juisvot, and oonravwvlou, Why are we at such expences for dead bodies, if 
they rise not at all? Wall, Crit. Notes. — By wlp vsxpwv, understand 
like, or as, dead bodies. So Ep. to Philem. 13, Whom [Oenesimus] / 
would have retained with me, that he might have administered to me, 
uTrkp <rou, as you would were you with me. — Baptism represented death 
and a resurrection: And (the Apostle asks) why is such an expensive 
ceremony used, if that was not to happen, which it represented ? Schmi- 
dius, and Dr. Ward, Dissertation on Passages of Scripture, c. xlviii. — 
The connexion of this verse is to be referred to ver. 20, But now is Christ 
risen from the dead, and become the first fruits of them that slept. — 
For, or, else, what w ill they get, who are baptised for dead corpses, if 
there be no resurrection of the dead ? Perhaps it will be clearer, if it were 
distinguished thus, rl crojv^rouo-jv oj /3owr]t£ojxsj'o»; uiikp rcov vsxgalv, e\ oXcog 
NEKPOI oux sysipovlar, What will they get, who are baptised? doing 
this to dead corpses, if the dead rise not. 'Nsxpli with the article is com- 
monly used for dead corpses, Matt. xxii. 31. Plutarch, Conv. p. 162. D. 
too 8s c H<no$ou- TON NEKPON — SsXtptvcov kykhr^ z&pog to 'P/ov sxdfugs. 
Lucian, Dial. Marin, p. 25 1. ed. Graev. See Matt. xxv. 16, where sVonqo-ev 
is sxi$r)<rsv in the next verse. Markland, Eurip. Mul. Suppl. 940. 

32. El kovtol avQga>7rov s97]pjo|xa^v]o-a] To be exposed to wild beasts was 
a punishment from which Roman citizens were exempt; a privilege of 
which St. Paul had availed himself more than once. Read, then, xar 
AN0P12niiN, / have contended with men, as with beasts. O'loig %-^piug 
fxa^ojuieQa, Appian, B. Civ. 1. ii. p. 763. Kprjreg — «a«a Sr^pia, Tit. i. 12. 
Jos. Scaliger. — But no alteration is necessary, if we place koto. 6Lv$pw7rou 
between commas, and understand \kyw, if, humanly speaking, I have 
contended with brute creatures at Ephesus. So Rom. ii. 5. 1 Cor. ix. 8. 
Gal. iii. 15. on which last place see Grotius. Dr. J. Ward, Dissertation 
on Passages of Scripture, c. xiix. — He alludes to Acts xix. 30, 31, where 
Paul would have rushed into the Theatre after his friends ; but one of the 
Asiarchae dissuaded him. If, says he, according to human reckoning, I 
had fought with wild beasts in the Theatre at Ephesus (as I was willing 
to have done) what should I have got by it, if there be no resurrection ? 
had fought, as Dem. c. Phil. I. 1. el ph Ix too rsoi.p€kr{hv^oTos %povou to. 
Seovla <rvvs§ou7iev(rav, ouSev av upa$ vuv eSs» 3ouXsuWQa», If they had here- 
tofore given right counsel, &c. Mar. v. 8, eXeye, had said. Luke vii. 21, 
kbepaTzuo-E, had cured. Ibid. e%aplgelo, had given; and, what has never 
been rightly understood, Matt, xxviii. 2, osio-plg syivelo, there had been 

a great 



CORINTHIANS, EP. I. CHAPTER XV. 487 

a great trembling among the soldiers ; for an angel descended. See 
ver. 4. Markland. 

32. ri pAi to o<p=Ao£, el vsxgoi oux eyslpovToiii] Divide the sentence with 
the note of interrogation at ocpsXog; and let the next sentence begin at E» 
vtxpoi ojx eyslpoVTou, ^dyco^sv — which disburthens the clause of a double 
if, whereby the construction is rendered somewhat languid. So Chry- 
sostom, Theophylact, Piscator, Crellius, and others, cited by Bishop 
Atterbury, in his Sermons, vol. II. p. 51. Bengelius, Griesbach. 

Ibid. " Let us eat." E3 silcog otb %vr\Tog e$vg <rov &u/xov asge. Casaub. 
in Athena?, p. 287. Weston. 

33. <fr f telpouo-iv i]^ xpW^ by.i?Jou xaxal.'] It can hardly be supposed but 
St. Paul quoted this Iambic of Menander in its perfect form. I am there- 
fore not a little surprised that Wetstein should adopt a word (%pr}(flc\ for 
Xpy<rb') however supported, that absolutely destroys the verse. Dr. Owen. 

34. 'Etxvrjityale Dixaicog,'] Awake out of this sottishness, as ye ought to 
do, &c. Bp. Pearce. 

36. "Afypov, crv <nrelp&ig~] Why not"A<p§ov <ro, tnrstqsig, which is more 
emphatical, and prevents the transposition of <ru ? Knatchbull. 

41, 42. ct(f\r\p yo\q acflspog DioKpspsi sv oo^i). Ouray xou 7} avacrlacrig tcov vex- 
qwv'~\ Connect ev So^tj, outco xou rj avacrlacrig tcov vsxpcov, tr7rsips\au. There 
is one glory jf the sun, and another of the moon. — So also in glory is 
the resurrection of the dead. Dr. Mangey. — Rather, Outcd xou t] avd- 
tflatrig tcov vsxpcov should conclude ver. 41. The Apostle, in illustrating 
the difference between bodies terrestrial, observes by the way that there is 
a difference of glory even in the celestial. This is the subject of the forty- 
first verse, and therefore outco xou t\ avacrlacrig tcov vsxpcov, so it is with 
bodies after the resurrection, is to be connected with it; and, for clearness 
sake, the whole verse would be better in a parenthesis. Then at the 
words, ver. 42, %irslpsTa.i, It is sown in corruption, he resumes the subject 
of ver. 39, 40, to shew that there are different kinds of bodies. Mede, 
Disc, xxiii. 

45. Ourco xou yiypaiflai] Vulg. sicut scriptum est; whence read, "Oircog 
xou yeyponflou, The first man, as it is written, Gen. ii. 7, was made a 
living soul. Beza. — Rather correct the Vulg. sic et scriptum est. Wetstein. 

47- SsuTspog dvBqco7rog, b Kupiog e% oupavou.~\ F. DsuTspog avbpcoirog e£ 
oupavoij OYPANIOS, as the Vulg. secundus homo de ccelo cozlestis. So 
the latter part of the sentence will answer to the former; Kupiog, being 
an interpretation in the margin for dv^pwrrog oupaviog, (See Luke xi. 13.) 
which crept into the text, and threw the other out. Musculus, confirmed 

by 



488 CONJECTURES ON THE NEW TESTAMENT. 

by Marhland.— The Augiens. and Boerner. MSS. confirm this conjecture^ 
reading exactly as here proposed. Dr. Owen. 

52. os vexgo) eysffi(roVTa.i.~] Here it is worth observing, that Thucydides 
L. I. c. 63. and Xenophon, Cyr. Exp. L. IV. p. 266 and 26*8, use the 
words ot vexgo) in the sense of tcSv vexpwv o-cofxala : so likewise Homer 
Iliad. A', ver. 4. ATTOTS 8' ehwpia Tev%e xuve<r<riv, &c. auToug i. e. <ralaa1a 
awrcov. And so Virgil, JEn. VI. ver. 362. Nunc me fluctus habet, &c. me, 
i.e. corpus meum: which makes not a little against Mr. Locke's distinction 
between the dead, and the bodies of' the dead, being raised. Essay on Hu- 
man Understanding, vol. I. p. 3 16, &c. Dr. Owen. 

55. Hot* orou, ®avd~le, to xivrpov; Tlw <rou, "Afty, to vlxogj The Vulg. in 
an inverted order read, Ubi est, Mors, victoria tua? ubi est, 3fors 
stimulus tuus? TIou ij AIKH o-ou, ©avals; Iloo to KENTPON o-ov, 

"A8»j; And the LXX in Hos. xiii. 14, with the change of one word. 

Perhaps for lixt\ of the LXX St. Paul wrote velxog, content'io, as Cyprian 
de Testimon. ad Quirin. 1. iii. 58, and many others cite it. Tertullian 
cites it both ways : with this alteration, and by a transposition of the two 
words, the passage would agree with the LXX and the Hebrew ; nou 
trow, Qavals, to NIKOS cou ; Hou <rou/AS»j, to KENTPON. Beza, Dru- 
sius, Par. Sacr. Milner Conjectan. & al. For the other variations from the 
Hebrew, consult the above authors. 



CHAPTER XVI. 

1 . Hep) he rij$ "koylag] Or, euT^oylag, used concerning liberality, 2 ep. 
ix. 5. Grotius, and Donnceus, in Chrysostom. 

Ibid, outco xa) uy.elg C70»i]0~ot?s. 2. Kara plav o-a€£aT(ov — Tsraq sauTcS 
TjQeTa)] Basil joins on the first day of the week, to the preceding verse; 
so that what follows, Let every man lay by him in store, &c. expresses 
not what is to be done on the first day of the week, but previously in the 
week before. Beza. 

2. §rj(ravpig<DV o,ti dv IwlatTai] Vulg. quod ei bene placuerit, which 
read svhoxrjTai, says Erasmus, but he should have said ivboxfj. Beza. 

3. hoxi[xdo-^le 8t' £7ncrlo?uos/,] Whom you shall approve by your letters. 
Rather, hi eiruflohwv TouToug ctsjua|/«j. Chrysostom, Theophylact, Grotius, 
Hammond, Locke, Whitby, Bengelius, and two MSS. Which Mill, 
however, thinks is not Greek.-— But a participle is often understood before 

a preposition. 



CORINTHIANS, EP. I. CHAPTER XVI. 489 

a preposition. Here \a-Yifx.ouvo[>.svog~\ 8*' e7vt(f\o'Kwv, as ErPA<f»H ana <I>t- 
"klinraiv — AIA Thou, scil. sr£ju,<p0=7<ra, subscription to 2 Cor. yrrpulo 
s7r*«r3o7vaj EIS Aapourxov , scil. rod <J)lg£<rOa« e\g Aa[j.a<rxov, Acts ix. 2. 

9. @Jpa — avscpys] Oecumenius, Theophylact, avstpxlai. 

Ibid, xou hspyris] Read, with the Vulg. eva^yrjg, for a great and 
manifest door is opened unto me. Beza, Grotius, Bos.— Ka* hepyr^g, 
xou, &c. but introductory to much labour, as my opponents there are 
many. Dr. Owen. 

10. jW a$>6€a)g ylvrjTou) Read, aQsibwg, that he be liberally received. 
CI. Sarravaii Epist. clviii. p. 16*3. — Or, tW <p6£og yivqrai, that ye have a 
reverence for him. Trillerus, Not. MS. — Or, u/a. aQoSog ykvrpou, that 
he may be without fear. Theophylact. 

11. zzpo7rifj^otlz 8s ocurov h sipvjvji, »W &c] Distinguish rather, prgowe/x- 
\!/aIs 8= aurov, h s)p^vrj »W &c. Bp. Pearce. 

15. morale r?p oix!av.~\ From oi^als to the end of the verse include in 
a parenthesis, that the connexion may be UapuxaXco 81 — ha xou upsig 
u7roTa<ro-7]o-9s. Musculus. — o'tials, have regard to the family of Stephanas, 
(because they are the first fruits of Achaia, &c.) Bp. Pearce, Dr. Owen. 

19. 'AcnragovTai vfAoig — nroAAa 'AxoAaj, x. A.] Read, 'A7roAXeo£ xou 
'AauAas. For MS. Patavin. iii. has 'AxoXAa). And Apollos was now with 
St. Paul at Ephesus, and lived in the house with Aquila and Priscilla. 
Act. xviii. 26. Bp. Pearce. 

22. Ei' rig ou (piT^si tov K.vptov 'Irjcroui/ Xpicflov, yra) avaBsfia, jxagat/ a9a.] 
i. e. Accursed, the Lord cometh. This verse seems to have a severity and 
passion in it not entirely consistent with the benevolent Spirit of the 
Gospel. When St. Paul at other times is speaking of the unbelieving 
Jews, who not only did not love, but greatly hated the Lord Jesus Christ, 
he always expressed the strongest affection for them. See Rom. ix. 10. It 
should probably be omitted. A free Enquiry into the Authenticity of 
the first and second Chapters of St. Mattheiv, p. 15. A, D. 1771. — 
This is not directed to Jews, but to Christians; and means, if any of 
them love not, that is, obey not, the Lord Jesus Christ, let him be the 
curse, maran atha; i. e. let him remember, that when the Lord cometh, 
he is obnoxious to his judgment. Dr. Owen. 

24. 'H ayovTrv) jxou /xsra z^avrwv] St. Paul does not use to conclude his 
epistles with the benediction of his own love : For pro therefore we should 
probably read ©sou. Estius. — Or with the Alex. MS. omit it. 



3 R SECOND 



( 490 ) 



SECOND EPISTLE TO THE CORINTHIANS. 



CHAPTER I. 

4. J- OTS ev nrua-yj &?u\|/£t] Perhaps, vrda-f) should be omitted, as falsely- 
introduced from the former part of the sentence: that we may be able to 
comfort them who are in tribulation in general, and not only when in 
all tribulation. Ep. Duce, p. 22. — But tsag signifies any or whatsoever, 
Matt. iv. 23. ix. 35. x. I. Acts x. 12. 1 Cor. x. 25. 27. See Schmidius 
on Matt. xix. 3. 

6*. xa) r] sh7r\g r]y.wv $s£a/a uirkp ujocov] Read this in a parenthesis, other- 
wise elboreg, ver. 7, should have been s\Hotcov. Beza, Grotius. — Or make 
it, with the Vulg. the answer to the preceding supposal : Whether we be 
afflicted, and whether we be comforted for your consolation — even still 
our hope of you is steadfast. Homberg. 

8. ayvoeiv — u7T£g rrjg ^htyecog] Rather, rrep) rrjg %'hfytaig. Dr. Owen. 

11. ex tsoXXwv ■nrpo<rco7ra)vj Some MSS. sv woXTuo 7&po<ra)7rip. F. sv woA- 
"Kwv TspavanriQ. Beza. — If for zjpoa-coTrcov we may not read nrpoa-sv^div, by 
the prayers of many; the word §er]<remg must be supplied from above to 
make x>ut the sense. Dr. Owen. 

12. eikixpivelct. 0soo,] The word ©sou is wanting in the latter Syriac 
Version, and some of the Fathers; and may well be spared in this place. 

Dr. Owen. 

13. Ou ydq aXXa ypafyopev fyx»V, aXX' rj a avayivwtrxele, rj xa) e7riyiva)<r- 
xele,~] May it not here be asked, How could St. Paul write any thing to 
the Corinthians but what they had read in his letters ? I suspect therefore 
the true reading to be, aAA' rj a dv eyivahrxele, than what you might know 
(when I was among you), rj xa) ewiyivaicrxels, or than what you acknow- 
ledge. Bp. Barrington. 

Ibid. aTX vf a dvayivc6<rxsle, rj xa) s7riyivw<rxsle] F. To preserve a dif- 
ference between the two verbs, the former should be as the Syriac reads, 
aXk' rj a TIN&SKETE, than what ye know and acknowledge. P. Ju- 
nius.— Or, d-KTC r] a ANAFIN&SKONTES emyivmfrxele, We write no 
other things, than what, in reading, you acknowledge, and, I trust, 
will acknowledge. Wall, Critical Notes. 

15. l£ouAo)a»]v r&pog vpag h&Civ] Q. ISouXeyopjv, as ver. 17. Markland. 

17. 



CORINTHIANS, EP. II. CHAPTER I. 491 

17. rJ) ehouppia k^p^rrafji^v ;] A word for which we have scarce any 
Other authority than Hesychius and Suidas. Perhaps it should be <p^ua- 
qia. P. Junius. 

Ibid. IVOL J] 7BUf> £[X0l TO VOLl VOLl, XOLl TO ou ou ;J r. »va MH y, zsa.p £fX0; TO 

vol) vol), xoCi to ov ou, Do I purpose according to the Jlesh, so as I should 
be inconstant, that my Nay should not be Nay, &c. Musculus. Beza's 
MS. the Vulgate, Grotius, Schmidius. Bengelius in Gnomon, to the 
same purpose, reads to vol) xol) to ou. — Perhaps to vol) ou, xa\ to ou voli. as 
ver. 18, 19. Markland, Bp. Barrington. 

19. aXXa Nai sv avTip yeyovsv.~\ These words should be joined to ver. 
1 8 : the former part being included in a parenthesis. Dr. Owen. 



CHAPTER II. 

3. When he says rsaVToig and rsavT(ov u/xaJv, it is not to be taken strictly; 
for he knew that there were some among the Corinthians who were ill- 
affected towards him: but zsolvtcov ver. 3. seems to mean no more than 
zrheiovwv, the majority, ver. 6*. See chap. xii. 21. 

5. ou* ejuts X£Xu7T7)«£V, aAX' euro [/.epovg, ii/a jw-r] e7ri§upto zsaVTOLg bfkcigA 
Chrysostom, the Syriac, and Arabic, placing a comma at hr&apw, connect 
txolvtols upas with XeAuVvjKsv, He has not grieved me, but (not to ag- 
gravate too much) in some sort all of you. Beza. — Or, as P. Simon, 
He hath not only grieved me, but (that I may not lay the load on all) 
some of you, a.7ro [xipovg, for tou£ a.7ro pipovg. See l Cor. xii. 27. Mark- 
land. — ctKTl o\iio pipoug, but only for his own part, that I may not over- 
charge you all. Dr. Owen. 

11. »W p9 TsteovzxlrfiMiLsv] Excellent is the remark of the learned 
Hutchinson, Xenoph. Cyrop. p. 70. 8vo. not. 1. Ut rou zs\sovtxlsiv & 
TffXsovs^lag (quibus crebro usus est Xenophon) innotescat vis, earn haud 
abs re forsan constare notandum est, in dolis intendendis, in insidiis lo- 
candis, in consiliis occultandis, omnique adeo praeripienda occasione, qua 
quis alium fallere, anteire, & superare queat. This applies well here; and 
indeed to all the places (see chap. vii. 2. xii. 17, 18. l Thess. iv. 6*.) where 
the verb occurs. Dr. Owen. 

12. 'E^QaV hs sig T7jV TpcoaSa e\g to suaiyeXjov] F. Connect slg to evay- 
yeJuov with what follows: When I came to Troas, aud a door to the 
gospel was opened to me. Knatchbull. 

3R2 14, 



492 CONJECTURES ON THE NEW TESTAMENT. 

14, 15- <Pavspovfli Si' 7]'ptov lv vsavr\ toVo). "Oti Xgjo^ou lucooYa sV|X£V — J 
Place a comma only at toVo>, manifesting by us in every place, that mv 
«re a sweet savour unto God, in them that are saved, and an ill savour, 
in them that perish. Markland. — Euo>§»a, i. e. oa-^ euco^lag. Ephes. 
V. 2. Dr. Owen. 

l6\ oo-juiij Qavarov e\g ^dvdlov Qcorjg e)g ^cof.yj s\g^dvalov and s\g £anjp, 

perhaps, added from the margin. JVall. 

Ibid, xai r&pog raura rig \xavog.~j Vulg. Quis tarn idoneus. Read, there- 
fore, rig OTT12S Ixavog. Mill, Ellis Fortuita Sacra. — Read: and for 
these things we may be sufficient; rig Ixavog, an indefinite. By rig (not 
•an interrogative) he means himself. Markland. 

17. Ov yap eo-jctev] A parenthesis to extend from ou yap la-y.su to <rao— 
xivatg ver. 3. of the following chapter., Markland.. 



CHAPTER III, 

1. el p3 X^ ^^"] ^' "4 M> or need we. Markland. 

2. ev raig xa^laig y[*<Sv] One of Colbert's copies reads u[x.wv, and is 
confirmed by the iEthiopic Version, which I take to be the true reading: 
Ye are our Epistle, an Epistle written in your hearts, well-known and> 
read by all men. Bp. Harrington. 

3. " Ministered by us," liaxovrfisic-a. See Heath's Note, ver. 1Q» 
Agam. JEschyl. where be says this word is never used passively by the 
Athenians. Weston. 

5 . XaylcracrQai ti, tog 1% laoTcov,] Our Version here is wrong, and ha3 
given occasion to some strange conceits. The sense I take to be this : 
" Not that we are sufficient of ourselves to lay down any Christian 
maxims, as the product of our own reasoning; but our sufficiency, in? 
this respect, is from God, who has really made us able ministers, &c. 

Dr. Owen. 

13. s\g to rekog rou HaTagyoyjutsVoy] F. s\g to KAEOX too xaTapyouy.iuw, 
That they could not look on the glory of that which was to be abolished. 

P. Junius, ap. Wetstein. 

14. 'AkX* BTFoipcobr] tol vor^dla aurwv] To say their minds were made 
callous by the vail, as it follows, is not a very natural metaphor. Cas- 
telio therefore renders it, mentes haberent CjEcas, as if it was l^gcu'Qij. 

Castel. Def. Versionis suae.. 

14.. 



CORINTHIANS, EP. II. CHAPTER II L 493 

14. o,n h Xpuflio xaTupyeirai] which vail is done away in Christ. 
Better otj, the conjunction: To this day the vail remaineth, not unco- , 
vered, because in Christ only it is done away. Piscator, Bengelius. — 
Or, not discovered that in Christ it is done away. Castelio. — Read on, 
and include the words in a parenthesis, that the next verse may connect 
with (xtj a.v axoO^jif \g\lsvov in this. Dr. Owen. 

16. s7no s iiii^y-j'] scil. 13 xap^icx. aorwv. The Vulg. read S7ntf]piip(oo-i, when 
they shall turn. The Syriac, ti$ au eViofysiJ/T), when any one shall turn. 

Dr. Owen. 

17. 'O 8s Ku'piO£ TO TZ-i)£l[XOL l(f\iv\ F. 'OT 8s KJp»0£, TO OTVSUfACt S(fllV, 

where the Lord is,, the Spirit is. GraveroL in Le Clerc Bihlioth. Uaiv. 
vol. IX. p. 203. 

Ibid, ou £= to -vJVB\J[xa Kup/ou, exsi iXsuQsp /a] Leaving out sxsl, with the 
Alex, and other MSS. connect Kup/ou with lAsuQspia, the Lord is the spirit 
of the law; and where the spirit is, the freedom of the Lord is. Wells. 

Ibid. c7V£u t aa, in this place, has no connexion with the usual sense of 
Spirit in the New Testament. All that is implied in the assertion is, that 
Christ is the Spirit or Intent of the Law; and where that Spirit is, there 
is freedom from the Letter of the Law. Bp. Barrington. 

18. rqv aur^v el«oj/«] Either xovra is to be understood, or s\g is wanting. 

Markland. 

Ibid. T7jv auTyv slxova. ju,£Taf/.og<poujU,£Qa c«ro So£r]£ slg §6%av] Perhaps, e\g 
So'^av came from the margin : Are transformed into his resemblance by 
glory. Wall, Critical Notes^ 

CHAPTER IV. 

3. EI 8s xa) £<rli KJxaAujx/xin/ov to sua.Fyz'kiov] Erasmus, who translates, 
si adhuc opertum est, seems to have read si $s xcti ETI xsxct,Xvy.y.ivan, if' 
our gospel be still hid, &c. Beza. 

4. 6 Ssog tou diwvos tovtou] The god of this world is not the Eternal 
God, as the iEthiopic Version and most of the Fathers interpret the 
phrase, but Satan. And therefore I think that neither ®;o£, nor God, 
should in this place begin with a capital. A distinction which few Editors 
have observed. Dr. Owen. 

Ibid. £j£ to ju.7) avyourai auTolg] F. ATTOTS, the verb usually requiring 
an accusative. Beza. 

6. o£ sAa/x\f/sj/] The article o£ seems to be redundant; or else is put for 
ovtos. Dr. Owen. 

7* 



494 CONJECTURES ON THE NEW TESTAMENT. 

7. y too @£o5] F. y EK too 0eou, that it may correspond with the fol- 
lowing clause, xa\ (xy e% rjptov. Curcellceus. — It seems to have been the 
reading of Cod. Ephrem, as it is of the Syriac and iEthiopic Versions. 

Dr. Owen. 

10. h Tto <rw petit ypaiv\ F. ufxeov here and at ver. 11, as at ver. 12 and 15. 

Markland. 

13. *E%ovle$ 8s to avTo TxTVBVfxa Tyg rrieflsiog,'] Elliptically written. Sup- 
ply therefore— We, having the same spirit of faith, that the antient 
Patriarchs had, continue to act as they did; according to what is written, 
Psal. cxvi. 10. Dr. Owen. 

15. Ta yap zsaVTa &' upag] Read these words in a parenthesis. 

Markland. 

Ibid. tW 13 japtg 7s^.sovaara.o~a, 8joc rwv zsheiovoov -rrfv so^apKrliav zjsqkt- 
■csw?)] Or, zs"kiovaa-acra 8»a twv 7s"KeioV(ov Tyv eu%apio*liav, that the grace 
abounding through the thanksgiving of many. Erasmus. — Or, with the 
Vulg. TH ETXAPISTIA •nrequrcrzwry, that the grace multiplying by 
many, might abound in thanksgiving. — Or, as the Syriac and Arabic 
better, TH£ XAPITOS IIAEONASASHS 8,£ T w, &c. Beza. 

17. To yap zsrapauTixa ekafypov Tyg &xAf/Eo>£ tfpuwt^ The Adverb taken 
adject'wely. So Xenoph. o» twv vxapauTixa ytweov a7re^6[xevoi, Cyrop. lib. i. 
p. 48. And so Virgil. iEneid. I. 202. — neque enim ignari sumus ante 
malorum. .Dr. Owen. 

Ibid, e\a$pov Tyg S-J^tyewg ypaiv, xa9' U7rep%<>hyv s\g v7rep€o\yv,^\ F. OT 
xak* inrepGohyv eig u7rspSo2.yv, our light affliction, not encreasing from 
excess to excess, worketh for us an eternal " weight of glory. Curcel- 
lasus. — How flat and jejune does this groundless frigid criticism render a 
sentence, that is of all others the most grand and sublime in its thought, 
as well as the most emphatical and harmonious in its composition ! 

Dr. Owen. 

18. Ta yag /SXen-ojasva — aieovja.] Place this sentence in a parenthesis. 

Markland. 



CHAPTER V. 

2. h toot«>] Scil. to! trxyvsi. See ver. 4. Dr. Owen. 

5. 8s xaTspyao-afJisvog ypag eig uvto tovto~] As xuTeqy a§eo~&at is no- 
where else used, in the N. T. with an accusative of the person, read, by 
transposing the preposition, b xaTspyao-apsvog EI5J ypas wjtq tovto, He 

that 



CORINTHIANS, EP. II. CHAPTER V. 495 

that hath wrought this in us, is God. Ep. Duae, p. 54. — But, in the 
O. T. we have xarsiqyaa-alo alirov h "hoyoig avTijg, She subdued him by her 
ivords, Judg. vi. 16, as some MSS. there read, agreeably to Plut. Life of 
Crassus, p. 255* ed. 4to. cited by Wolfius, hsmorarov zso-vrag avQqanroug 
xarsqya^srrQai xoT^axsia, expert in subduing all men by jlattery. — Ka- 
rspya.§6[j.evos or xcx.rsqyaa-oy.suos seems preferable to the vulgar reading. 

Markland. 

6. 8. Qappovvrss oZu — (dappovysv hs] This seems to be an unusual way 
of writing. Markland. 

8. Qappouysu 8e, xa\ hjftoxouysu y.aXKov lxoy)yjr\a-ai ex rou o-wyaros, xou sv- 
hriytfa-ai zrpog rou Kupiou] The Commentators in general make til redundant 
and ySXKov little better; and ivilling rather [i. e. rather than to stay in 
body] to be absent from the body, and to be present with the Lord. Rut 
removing the comma from os to yaXKou, so as to connect it with the pre- 
ceding verbs, yaXkov l\ will express an elegant gradation above ver. 6, to 
which it refers: Therefore having always confidence, as knowing that 
whilst we dwell in the body, we are but absent from the Lord, to whom 
we are going,— we have still greater confidence and are better 
pleased to be absent from the body and to dwell with the Lord. In this 
life we have the joy of hope, and shall have the greater joy of fruition in 
the other. Bengelius. 

10. xoyla-t\r ai sxaalog rot. 8»a rou o~(oyarog~\ F. rot IAIA too a-coyarog, as 
the Vulg. and ed. Plant. Genev. and *8/a, ed. Complut. — Or, with three 
capital MSS. read thus : iW xoyio-r^ai £xa<f\og *A 8<a rou a-aiyaros, 
EnPASEN, sirs, &c. that every one may receive (according to the 
things he hath done in the body) whether good or evil. Bp. Law. — 
But the text, as it stands, is very defensible; and has accordingly been 
well defended by Eisner and Raphelius. Dr. Owen. — Perhaps both 
readings are true, and should be combined in this manner : «W xoyla-r^rai 
sxarflog ra. JoVa Ziot rou a-aiyarog, zrpog a. sTrpa^sv &C. Professor MlCHAELIs. 

11. a.vQpw7roi>g zssiboysv, &sS Ds nrs^auspcoysBot] Read, OYK avQpa)7roug 
zrs&oysv. See Gal. i. 10. 1 Cor. iv. 3. Hare, Dean of Worcester's, New 
Defence of the Bishop of Bangor's Sermons, 1720. — Or read, with an in- 
terrogation, Do we falsely persuade men, when we know ive shall be 
made manifest before God in judgment? Raphelius, Herodot. — But is it 
not clear as it stands ? IVe convince men, and by that means are mani- 
fested to God, as his servants, and, I trust, to your consciences. See Bp. 

Hoadly's Answer to the Dean of Worcester still the same, Works, vol.11. 

p. 943. 

12. 



49£ 'CONJECTURES ON THE NEW TESTAMENT. 

12. iW 'ix r i rs ] Supply rl ^i^Yjre, or some such words; to complete the 
sense. Dr. Owen. 

l8. tov xa.Ta'Kka^a.vlog vj^aj] F. uy.ag, xa) tovrog >jp.7v &C. who hath 
reconciled you, and hath given to us &o. Compare with the next verse. 

Professor Michaelis. 

10. fy — ■xa.TcO\'Ka.<T<Ta)i>, erat concilians, i. e. concUiahat — h Xp»erlu>, 
per Christum, that God by Christ reconciled the world to himself. 

Markland. 

Ibid, wg on @so£ y\v sv Xptrrlo)] Theodoret makes the stop at tjV : All 
things are from God, who hath reconciled us to himself by Christ ; and 
hath given us the ministry of reconciliation, as because he was God : 
reconciling the world to himself by Christ. One or other of these parti- 
cles seems redundant; cog being used for quandoquidem, some one, to 
make that sense clear, wrote on in the margin, from whence it got into 
the text. Beza. — But both particles used together, ch. xi. 21. 2 Thess. ii, 
2. and by the best Greek writers. See Wetstein. Dr. Owen. 

20. 'Tftsp ~Kpi(flov oov aT-gea-SsuojxsjT] Read, 'OT uVsg ts ps<r^>s\to\usv , the 
word of reconciliation, for which we are ambassadors. Compare Ephes. 
y\. 20. Hilarius, and Mill, Prol. 4J4. 



CHAPTER VI. 

2. Aiysi yap] This verse should be included in a parenthesis, that oj- 
^ovrsg, ver. 3, may connect with zsa^axaKovpsv, ver. 1, as Erasmus, Beza, 
Grotius, and English Version. — But the reader is to observe, that the 
quotation ends at <ro\ : and that the rest, J8ou .vZv, &c. is the remark of the 
Apostle. Dr. Owen. 

3. 75 liaxovia-~\ Four capital MSS. add ^wv, which makes the sense 
clearer. Dr. Owen. 

4. sv u7roy.ovr) tzr&XTtYJ', sv 97u\f/£<nv,] I apprehend that sv v-popovy zsoTOwj 
should extend to every article specified in this and the fifth verse; there- 
fore would distinguish, sv wVojAovf) uroXXyj sv %xtyso-iv, sv ava.yxa.ig, x. X. 
and translate by much patience under afflictions, necessities, distresses 3 
&c. For it was not their suffering, but their patient suffering, of these 
things, that proved them to be the ministers of God. They were also 
proved to be such, ver. 6. by j)ureness, by knowledge, &c. Dr. Owen. 

12. 



CORINTHIANS, EP. II. CHAPTER VI. 497 

12. cr]=vop£a)ps7<rQs Ss sv Totg <nr~hayyyoig up-aJy] F. (f!zVQ%a}pov[j.s§a §e, &.C 
.Fe are wo£ straitned in us, but we are straitned in your bowels. Accord- 
ingly, in the following verse, he desired they would return love for love, 
and be enlarged towards him. As it stands, the same word is applied both 
to the recipient and the received, in the same sentence. Ep. Duce, p. 27. 

14- erepogvyouvTsg a.7rl(floig.~] Photius, ep. cliv. p. 209, <og sralpoug eao- 
Tobg roig a.7rl<floig <ro£svyvv<rai: who seems, therefore, to have read sraipo§o- 
youvTsg. Wolfius. 

l6\ vavo ©sou ju-sla siSaj'Xajv] i. e. fxsla vaoZ si8afo.«>y, as, to pipog aoroo [xela. 
tSv v7rox%ilwv ^7](T£j, Matt.xxiv. 51, for ju,sTa [row [xspoog~\ rcSv u7roxpiTwv, unr 
less it should be, read here [xsla elbwhsicov, as 1 Cor. viii. 10. Markland. 



CHAPTER VII. . 

1. Theodoret has shewn, that this verse should have been connected 
with what goes before, and not have begun a new chapter. 

Ibid. jutoAutr/xou a-aqxog xa) zrvsufxaTog^] Place the comma at crapxog, and 
connect Tsrvsufxalog with what follows: and perfecting the holiness of the 
spirit in the fear of God, as St. Austin de Civ. Dei, c. iii. 2. Hilarius. 
S. Battier, Biblioth. Brem. el. viii. p. 949. 

6. 6 Qsog'] The words 6 0sog evidently came from the margin ; where 
they were inserted to explain ■csapaxa'Kwv rovg Tairut/oug. They are 
wanting in the Complutensian Edition. Dr. Owen. 

8. fthsTrco yao oti\ Place /3XsVo) yap in a parenthesis: I do not repent, 
though I did repent (for I perceive it) that that epistle made you sorry, 
if but for a season. Zeltn. Vers. Germ. — The Vulg. omitting yaq reads 
fihsTTwv on, connecting it with what follows : though I did repent, per- 
ceiving that, &c. The sense and construction require: I do not repent 
(though I did repent) ; for perceiving that epistle made you sorry, though 
but for a season, I now rejoice, &c. Markland. 

Ibid, si xa) mqog wpav, eK\>TT7\o-£9 uy.dg'j The expression, si tea), may 
either be included within commas, or not. / perceive that the same 
epistle made you sorry for a season, though rather not so much as for 
a season. Sextus Empiricus rspog a.fflpo'Koyov, Ms6' ^kqav ovtieu twv zzpoei- 
prjixsvwv SvvaTov salt Tzrapao-rj^siovo-Qai, |«,oW 8s, ei xou apa, Tag tou rfhiou xwr t - 
c-eig, The motion of the Sun can only be observed, if so much as that. 
Bee Devar. de Part, ei xa\. Budsei Comm. L. Gr. p. 1390. ed. 1556. 

Bengelius, Gnom. 
3§ 9- 



498 CONJECTURES ON THE NEW TESTAMENT. 

a. ha h ju,7)8£v< ^rjiximBrJTs] F. o-Tjjxeia^rs, that ye might is nothing 
be noted by us. P. Junius. 

10. xara &eov At/wij] F. xara AEON Aiwn) — proper sorrow worketh 
repentance, as Acts xix. 36. 1 Pet. i. 6, hiov solh. Rom. viii. 26, xaho SeT. 
1 Tim. v. 13, to. pj §iov\a. Chrysost. Horn. xv. in Matt, with a view to 
this place, zjsvQowreg (6g mevQeh a£«ov. Dr. Mangey. 

Ibid, sig Gcarijpiotat ajxeTajuteA^Tov] F. a/*eTa§Xr]Tov, in. salutem stabilem, 
into lasting salvation. See Ecclus. xxx. 25. Mangey, in Phil. Jud. 

12. trjrou&qv rjjacof tt^v U7rlp ojxrov mpog u/*a£,] Several MSS. and Versions 
read 0-71-000^1/ upov t^v uVe^ »]jw.a)v, without xspog ujxoj: but I think the com- 
mon reading preferable. Dr. Owen. 



CHAPTER VIII. 

2. 13 7ss , spi<r<rsla rrjg ya-p&g uutwv] F. y rsspi(T<rsia rijg XPEIA2J auraw, 
the excess of their want, agreeably to the figurative expression, which 
follows, xa) 7j xoltol 3a0oo$ zslco^sla. Dr. Mangey. 

3, 4, 5» oiuQotipsToi — beopsvoi tJ[mSv rr\V yapiv — 8e£ae-9a» r i [t.S.g~\ After au- 
Quiqeroi is usually understood syevovlo, making the adjectives depend on 
sirepia-cewrev, omitting the intervening on — Paul probably wrote thus: 
e7rspl(rar£'j(rev sig rlv otAoutov rrjg aTrXoTijIot? aureus, xara SuVajxtv (ju,apTuga>) 
xa) wrap Mvuy.iv, avdalgeloi ju-sra isroXA% zjapux"Ky](rs(og Ssojiasj/oj r]y,wv, ^a^A 
abounded to the riches of their liberality, of their own accord agreeably 
to their power, yea and beyond their power, with much entreaty be- 
seeching us. Beza, Grotius. — But by leaving out Sefao-Qa* ijjxaj, at the 
end of this verse, on the authority of the best MSS. the conjectures of 
Beza and Grotius, with respect to the construction of uubaipsrai and Sso- 
jxsvoj, ver. 4, 5, are superseded; e8mx»V, ver. 5, being the ruling verb: jFbr 
to their power (I bear record) yea beyond their power, of their own 
accord, beseeching us with much entreaty, they gave to us the liberality 
and the communication of the ministry to the saints, and this not in the 
manner in which we presumed to hope, but first giving themselves to the 
Lord and then to us by the will of God. Bengelius. 

7. '{va. xui iv TaoTy ry %aqfli rareg»<r<reu7]]£.] Connect this with what fol- 
lows : As you abound in every thing, in faith, &c. that you abound in 
this beneficence also, I exhort, but not by commandment. Grotius. — Be- 
fore ita mentally supply ourco <T7rou8dt£els, and then the sense will come out 
clear. Dr. Owen. 

10, 



CORINTHIANS, EP. II. CHAPTER VIII. 499 

10. oiTiveg ou povou to vsoirpai, aXKa. xa) to &iteiv] F. with the Syriac, 
oo fJLOVov to Seteiv, aXXa xai to cronjVaj. — Or, OT MEN to vroiijo-ai, aXAa 
to SeXeiv, omitting xa). Dr. Mangey. 

11. Nov* 8s xa) to rapo/^erai e7nTsXeVa]s] The Vulg. facto perficiie. 
Perhaps, therefore, we should read, TQ i&oii}o-a.i sVjTsXeVaJs, finish the 
work by performing. Musculus. — However we read, what is here said is 
a plain proof to me that the words nroiijo-ai and SeKeiv, ver. 10, should 
change places, as the Syriac Version indicates. Dr. Owen. 

Ibid. xabairep »j ra-poQojAja too Qihsw, ooto> xa) to sVtTsAsVaj sx tou e^stf] 
Read, by all means, EK tou &eAe»v, that as readiness comes from being 
willing, so from possession may follow performance. Musculus. — Or, 
with the Vulgate, read, TOY eVireXeVaj, that as there was a readiness of 
willing, so there may be [a readiness] of performing from possession. 
Pierce of Exon, in Phil. ii. 13. 

Ibid. eiriT?h£o-cu ex too s^sjv.] F. 9-s'Xsjv. Bp. Barrington. 

19. ^sfjooTovvjQsjj 0V0 Twv £xx7tf)(r idtjv] F. EM, who was elected an as- 
sistant traveller with us over the churches. P. Junius. 

Ibid. <rov Tfj xapili TavTr^] Connect this with a-ove7rifJsfyaf*.ev in the pre- 
ceding verse, and end the parenthesis before <rvv tjJ, &c. We have sent 
with him the brother — with this liberality. Knatchbull. 

Ibid. cr§o£ t^v aoToo too Kopj'oo So'^av] Connect this with %sipoTovrfieig, 
chosen of the churches to the glory of God. Bengelius. 

Ibid. Kogt'oo §o£av xa) jrrpoQo/xi'av oju-aJv] F. KATA S7po9ofuav ofttov, ad- 
fninistred to the glory of the same Lord, according to your readiness 
of mind. Piscator. — For z&poQuyLiav vfxcSv the Vulg. probably read zTpoBso-^lav 
ypwv, destinatam voluntatem nostram. Beza. — The best MSS. read 
u/Acov, and to our alacrity. The brother was chosen to travel with Paul, 
not for the comfort of the Corinthians, who sent him, but of Paul his 
fellow-traveller. Bengelius, Gnom. 

20. jtAco/xrjVijIai iv tjJ «SpoTV]1<] F. sV Ty AnAOTHTI, in this liberality 
which is shewn by us, as in c. ix. 11. Dr. Mangey. 

22, 23. o-TTovfiaioTepov' T«rs7roj07]o-sj otoXX^ tj) s'ig vpag, Erre uVsg T/too, 
-xotvwvog e /*o? — efre a8sA<poi ^[mov utogIoT^oi lxx7.r\criwv\ Place a colon at 
<nrovhaiOTepov, and a comma at 6(iag, that efae oVeg T/too may depend on 
nrsTroi^o-ei, one ground of confidence, and s'Its a8sA<poi another; xoivcovog 
being in apposition in sense, though not in case, with T/too, as in Luke 
xxii. 20. We have sent with them our brother — in much confidence 
which we have in you, that you will receive them kindly, either on ac- 
count of Titus; he is my partner and fellow-helper towards you, or of 

3 s 2 the 



500 CONJECTURES ON THE NEW TESTAMENT. 

the others; they are our brethren, the apostles of the church and the 
glory of Christ. Markland; see also Estius and Bengelius. 

24. v^wi/, sis avrovg ev8stfa<r9s, xai, &c. This, perhaps, should be 
pointed, u/xeov e)g avTovg, evSe/^ao-Qs xa), &c. MARKLAND. 



CHAPTER IX. 

2. 6 l|? ufxcHv tfi'hog] Read, without s|, 6 u^wu ffi^og, as chap. vii. 7. 

Dr. Owen. 

5. rarXsovsfiW] covetousness does not rightly express the meaning cf 
this word here. The sense of it may be gathered from xii. 16*, 17. and 
vii. 2. Theophylact on xii. 16. rn-apa axovrog ti Aa(?e7v. The meaning is, 
as a matter of bounty, rather than an advantage taken of you. 

Markland. 

Ibid, p) io(nreq as-Xeovs^iav.] The meaning is, that the same may be 
ready, as a matter freely given, and not as extorted by craft. See the 
«ote on chap. ii. 11. above. Dr. Owen. 

8. tsepurcrsinfle tig tsoLv spyov a.ya.$ov.~] "Epyou is brought from the margin, 
which spoils the writer's sense, who speaks of abounding in every good^ 
meaning riches, not moral good, which spyov ayabov implies. Ep. Duas, 
p. 23. — Of moral good Castelio understands it, ad omnia recte facta. 

10. xou aprov sig fiqewriv ■)(co^t]yri<Tai, xou zsTa^vvai tow (nropov.~\ So GrotiuSj 
Beza, and the English Version. — But rather place the comma at 0§a>o-jy, 
to connect it with Ixi-^opr^ymv, which goes before : May he who ministreth 
seed to the sower, and bread for food, both minister and multiply your 
seed, and increase the fruits of your righteousness. So Irenseus, iv. 42. 

Piscator, Bengelius, Markland. 

11. h craVTV toXouTj^ojaeyoj] This connect with ver. 8, the intermediate 
words being in a parenthesis. Vulg. Valla, and the English Version. — 
Begin a new sentence, l<fie being understood. Grotius. 

Ibid. y)Tig xaTspyagsTai 8*' ypaiv, which produceth through us thanks*- 
giving to God.l F. 81' upcov, through you thanksgiving, &c. Markland. 

12. 13. 81a ctoATuov s\)~j(_ap\(f\iaiV. — So^agovlsg tov Osov.] PiXi.Anacoluthon 
Grammaticum for 8o|a£ovW, like to which see Jos.. Ant. xvi. 2. 2. Clarke 
on Horn. Iliad. B. 353. 631. T. 211. Z. 510. K. 224. Krebsius. 

13. 8o|a£os/Tss] The Nominative absolute for the Genitive '8o£ago'vr«>K. 
The verse should not be in a parenthesis. Dr. Owen. 

CHAPTER 



CORINTHIANS, EP. II. CHAPTER X. 501 



CHAPTER X. 

2. ji hoylgoy.ai roXpjVraj] These words should be included in a paren- 
thesis. Dr. Owen. 

3- 'Ev <rapx\ yap Tssonrarovdeg, ou xa.ru. (rapxa (floa.TSo6y.sba'~\ After 
-rapxa add a comma, that it may connect with ■urB^ixarouvlsg, as in the 
preceding verse. For ivalking in the Jiesh, not according to the Jlesh, 
ice are at war — destroying, &c. ver. 5. Osterman, in- Crenii Fasc. II. 
Exercit. Philolog. Hist. p. 528- P. Junius. 

5. V^oyia-^oug xaQaipovvlsg*] F. xafiaipoflsg, PURGING the thoughts, as 
xadalqsiv Tr t v <ruvsl?>7i(rw, Heb. ix. 14. Aayio-poug and (rvvsici7i<riv the Apostle 
uses together, Rom. ii. 15. And so it was antiently read, as Zonaras and 
Balsamo note on the vii th oecumenical council, can. 22. D. Heinsius. — 
Erasmus and Beza are at a loss how to connect xaQaipauvleg, one with oir7\a, 
the other with njjxau/ in ver. 4, for want of putting that verse in a paren- 
thesis, which renders the construction easy, kv <rapx\ TszpnrarwClEg (flpareu- 
ojxsfia — 7\oyi(ry.ovg xaBaipovvreg, and shews the impropriety of xaQalpovr-eg, 
which destroys the metaphor. Osterman ubi supra. So Josephus, Ant, 
vi. Q. 1. xabaipr^ay ttjv a'Ka§ov£ lav too croXe/x/oy, elatos hostis spiritus re- 
tundam. Krebsius. 

9. "Iva y.r\ $6t-co] This sentence is elliptical. To make out the con- 
struction, some such words as cj3s^op.a» Se (see ch.xii.6.) must be supposed 
to precede. For though I should boast somewhat more of our authority, — - 
I should not be ashamed. But I forbear, that I may not seem, &c. 

Dr. Owen. 

TO. y Se Txapoua-la tou o-copurog ctcrOsv^J Read zsappr\<T\a, which is ap- 
plied to actions as well as words. See ch. iii. 12. 

Grotius, Ed. Compl. Plant. Genev. 

11. t<u "Xoyip ?>»' £7ri(r)oA(ov a.7r6vleg~\ Omit St 5 hirufloKtov, which was added 
by some one to restrain the sense of Ao'yu>, to writing, not to word of 
mouth. Ep. Duee, p. 23. — The contrast in the tenth verse shews that 
restriction to be here necessary ; and consequently that it was made by the 
Apostle himself. 2)?-. Owen. 

12. xa\ (rvyxpivovlsg eaurovg kaurolg oy cruvioucriv] Augustin, TheophylacL 5 
and many others, as Erasmus observes, with a comma at kauroig, interpret, 
measuring themselves uith themselves, they are not ivise. — Or, perhaps^ 
says Beza;, connect eavtoig ou c-uviovarw, are not wise for themselves. — 

Some 



502 CONJECTURES ON THE NEW TESTAMENT. 

Some MSS. with the Vulg. Hilary, &c. leave out ou o-uvioomv, which Mill 
and Bengelius in Gnomon approve, taking aura), &c. in the first person, 
as referring to the Apostle, and not in the third, as referring to his oppo- 
nents; measuring ourselves with ourselves, &c.~ But, with Erasmus, 
Castelio, Grotius, &c. the participle is used for the infinitive: ou <ruviouo-iu 
abrobg trvyxplveiv, but do not perceive that they fix the measure of them- 
selves with themselves, and that they compare themselves with them- 
selves. Markland, on Wisdom xii. 27. 

13. o5 l^Bpio-ev r\i>AV 6 @eo£ [xsrpov] F. pirpov, according to the measure 
of the rule, of which God has divided to us the measure. 

Musculus, Grotius. 

„ 

CHAPTER XI. 

2, 3. These two verses would read better in a parenthesis. Markland. 

4. EQ%o[ji.evos] This was the title of the Messiah, which in ridicule he 
seems to give to this new Doctor or Corrupter of the Corinthians, your 
new eg%6pevos. It may be taken so ; though perhaps St. Paul might not 
mean so. Markland. 

Ibid. xa.T.wg r]'ye/^s<rde,] *Av is usually put with this tense, where it 
signifies potentially, ye might bear with me (the reason which follows, 
requires me, not him); but not always. Markland. 

8. xa\ iKrispYiQeis, ou xarsvdpxrifra ouftsvog] F. uclsgyQels ou^svog, xareuap- 
X7j<ra. P. Junius. 

1 1 . 'O (dels oBsv,] scil. on o\yaw<o u^ug. This elliptical mode of speech 
the reader should carefully attend to, and from the context supply. 

Dr. Owen. 

13. Ot yap tojowtoj ^eoSecTroVloAof, l^yarai hohioi, ^rarryr^^xaTi^o^voi, 
&c] Beza, in some editions, after fxsratrp^prnfo/xevoj, understands e\o-), 
our Version after •tysvZa-iroffio'hoi. Better after epyarai 8o?uoi, For such false 
prophets are deceitful workers, being transformed into the apostles of 
Christ. Osterman, in Crenii Fasc. II. p. 531. 

20. 'Ave^eo-Qe yap, &c] This verse should be interrogative: Wise as 
ye are, ye bear with fools gladly. But do y t, if a man bring you 

into bondage? if a man devour you? &c. Dr. Mangey. 

Ibid. Tig] A certain person: and so verse 21, in which sense this 
word is frequently used in these two Epistles. Probably he means some 
particular person, viz. him chiefly, who by his innovations in doctrine 

had 



CORINTHIANS, EP. II. CHAPTER XI. 503 

had done great mischief among the Corinthians; whom he calls the 6 eg- 
yo^svog, ver. 4. Surely the Corinthians would not have borne this usage 
from every hody, from any man. There seems to have been several of 
these Innovators among the Corinthians at that time; as may be collected 
from these two Epistles. Markland. 

21. Kara. an^iav "Kzyco, cog on %*£% ijVQej^a-ajut.sj'.] Perhaps better in- 
terrogatively. Do I speak this on account of the reproach cast upon me, 
as if I were inferior to them? No. Surely in ivhatever any one of them 
presumes to boast, I can boast also. Dr. Owen. — Kara ari[Kiav Xsyo* 
in a parenthesis. Markland. 

22. 'ESpalol euri, xayw\\ Ed. Steph. Colinaeus, Erasmus, Mill, &c. in 
the affirmative; which is not true, for these adversaries were not of the 
circumcision. Read interrogatively, with ed. Elzev. Bengelius, &c. 

23. u7rsp lyw.~\ I outdo them, I am above them. Markland. — F. 
V7repsx7T£pi<r(rov syw, or U7rzp idav £y(o, or xa'nrsp iyat, or xa\ yap sj/ok P. 
Junius. — Or, uTrspi^co. B. Sopingius, in Hesych. voce "TTrkp. 

25, 26. vu^Q^jxegoi/ iv rip /3t>Sa) rssTrolf\xa. 'OZmiropiaig Tso7Jkaxig~\ Perhaps 
we should read with a com ma at ■G>sTroiv\xa, For twenty-four hours toge- 
ther I have been in the Deep, or Sea; in journeys by land I have been 
often as long, which makes the dangers similar. Markland. 

26. xtvftuvoig croTajuuo?, xivbuvoig 7^(f\Sv\ In perils of rivers does not 
seem proper in this place, where the causes of dangers are mentioned in 
pairs, or with an opposition; as in perils from those of my kin, in perils 

from Heathen; so xiv^uvoig iv ctoAsj, xiv$6voig iv iq^ia.; TseiparoHv would 
be well opposed, or if some Greek word like vsora^wv could be found, in 
perils of pirates, in perils of robbers. — When he said ver. 25. rp}$ 
ivuuayy\<ra it is not likely he should write xivbvvoig iv SraXa<r<ry), ver. 26. 

Markland. 

28. X(op)g tcov zsapsxTof\ F. rd>v mrapsxlog TOYTilN, besides what is 
exclusive of these things, the care of all the churches. For what he 
had before mentioned were no other than external things. Musculus. 

29. xa\ oox syw crupoufxatj F. Tupovy.ai, ■sflupoy.ai^or zs\vqovp.ai, and I 
am not troubled or dismayed. P. Junius. — There is no need of any 
change; for rarugofyxat signifies, I am troubled, vexed, or made uneasy. 

Dr. Owen. 
31. ou \f/so'8opxj.] With a colon, this solemn asseveration being intro- 
duced to give credit, not to what precedes, but to what follows, which 
was then known only to few, and is therefore attested, in like manner, 

Gal, 



504 CONJECTURES ON THE NEW TESTAMENT. 

Gal. i. 20. but afterwards particularly related by Luke, Acts ix. 25. 
Bengelius. 

33. oia Svploog] F. Sta (TTvpilog, by a basket. P. Junius.- — Then the 
words iv a-7ra.py0t.v~f) should be left out: They are wanting in two capital 
MSS. Dr. Owen. 



CHAPTER XII. 

1. Kaop^owrOaj t>~) 00 crujA<£>ep=< pu' eXeuVop,at 7<*p] /? '/V wo£ expedient 
for me to glory? I will come then to visions, eXeworofxat TOTN. Dr. 

Mangey. — AE according to some MSS. and Versions. The sense of 
the place, from the reading of the copies, is very uncertain. The yap 
too seems difficult. Markland. — Tap, therefore, as in many other 
places. Dr. Owen. 

2. Olfta av&pcDTrov iv Xpialtp Tsrpo srmv bexarsa-o-apcov, — dwrayei/Ja] Read, 
.with a comma at iv XgicrJoj, zvpo ircSv §ExaTso-<ragwv — ap7rayivla, I knew a 
Christian, 'caught up above fourteen years ago — not, / kneiv a man 
above fourteen years ago. Castelio, Bengelius. 

6. \jjt) ti$ sis e 7*^ "hoy-a-7\Tai virep @>Xe7r£t jxs, rj axovsi t» sf sj&otfl Here 
7\oyigea-Qai e\$ nva is scarce Greek. Read, transposing two words, with 
the Vulg. Copt, and iEthiopic, pj rig e'p Xoylfarai uirep 0X«rst EII) §pk f 
?t TI axovsi If spy, lest any one should think above what he sees in me, 
on what he hears of me. Ep. Duse, p. 25. 

7. s'80'87) ju,oi <rxaAo\{/] F- ^xa)X<tv, an obstacle ivas thrown on me, as 
2 Chron. xxviii. 23. P. Junius. 

Ibid, 'iva p xoAa<p/£r).] F. xo'ka^f), a messenger of Satan to punish 
»«e. Dr. Mangey. 

Ibid. Iva pj 07r=pa/§«)/xaj.] These words, at the end of the verse, are 
evidently superfluous: and accordingly omitted in six of our capital MSS. 

Dr. Owen. 
9. 7) yap SuWpV jw-ou] Two MSS. the Vulg. &c. omit (xou. If the writer 
had inserted it, he would have said likewise iv ac-ftsvsla <row. 

Mill, and Bengelius in Gnomon. 
11. ouh\v yap w<rieg?](ra twv uttso "klav dwroerloAar/] Read, virspT^iav in one 
word, &. compound adverb, like virspavw, ihrephiav, &c. — So read several 
MSS. viz. Steph. 11. 13. and Petav. 1. 3. I am not short of the super- 
eminent Apostles, glancing at Peter, who was thought by some the 

first 



CORINTHIANS, EP. II. CHAPTER XIL . 505 

first or chief of the Apostles. Tonp. Ep. ad Episc. Gloc. p. 91. — But 
the three, Peter, James, and John, Gal. ii. 9. were oJ Soxovvreg <rIwAos 
elvai. 

19. iv Xj5»(r]co XaAoujutev* ra hs tso.v\<x\ F. iv "Kpicflip 7y.aXot»]xei' raSc zsavla, 
without a comma, before God, we say all these things for your 
edifying. Markland. 



CHAPTER XIII. 

4. aXkk £fj] aKhk is well rendered in our English Version both here 
and Coloss. ii. 5. by yet: which is likewise the sense of it in some other 
places. Dr. Owen. 

5. i) oux sTriyivaxrxeis eavrovg, on lyo-aug Agi<no£ ev vpiv eo-liv si jlctj ti 
ahoxi^ol eer)s.] Read, $ oux s7riyivt6o-xsl's sauroog, in a parenthesis; so that 
s\ pj n may connect with boxifxagels, Examine yourselves — prove your- 
selves — whether ye are not yourselves without proof of Christ being in 
you. Knatchbull, Locke. — But in this sense it should be el p], not el pj 
t». Wolfius. — Let the interrogation end at iv 6[uv i(fliv; and what follows 
be an answer to it: $ oux iiriyivoocrxkle eaoroug, on 'Ljfrous 'Kqitfbg iv vjmv 
itfliv; el pf n, afioxipoi i(f\s. Do not you discern yourselves, that Jesus 
Christ is amongst you ? If you do not, ye are void of judgment. Ham- 
mond. — By this construction t\ is needless, which is doubtless added as a 
softening term joined to ahoxi^oi, unless ye are in some degree repro- 
bate. — Suppose the word eV*yjvcoV«ele before ei jxtj n. Know ye not, &c. 
" Ye must know it," unless ye are somehow lapsed, and become repro- 
bates. Dr. Owen. 

10. p} u7roTopwg p/p^<ra>f/.o»~] F. aTroTo^oig, lest I should use SHARP 
means. Dr. Mangey. Sub. upc. Acts xxvii. 3, <J>jAai/Qpa;Va>£ t«S Havhio 
%pY}(rafjt,$vog. See ibid. Raphelii Annot. ex Xenoph. 



3 t EPISTLE 



( 506 ) 



EPISTLE TO THE GALATIANS. 



THIS Epistle is written with more than usual warmth and spirit, 
St. Paul was grieved and angry with the Galatians. From several pas- 
sages it appears, that one cause of the Galatians falling off was owing to 
some .Jews who had got among them, and had objected the scandal of 
the cross. This will explain many places in this Epistle. Another ob- 
jection of the Galatians seems to have been, that Paul's doctrine might be 
of his own making in great measure; for the other Apostles were not 
consulted or concerned in it. To this he answers fully in the two first 
chapters, in which he proves that he had it immediately from Jesus Him- 
self, and therefore he had no need of instruction from the other Apostles. 

Markland. 



CHAPTER I. 

1. AnOXTOAOS — Ziol 'Ivjc-ou Xg»<r7ou xa) ©sou rsarplg] F. xai kUO 
©sou rsarplg. Artemenius, Le Clerc on Hammond. 

6*. dbro rod xci2.s<ravlog v[/.ag iu %api\i XpitrJou eig srepou suafysXiovj Connect 
"Xpuflou with xa\idravlog, not with %apili, reading thus : cwro too xoCKe<ravlog 
up,ag, iu x®-?^h Xpja"1ou — that you are so soon removed to another gospel, 
from Christ, who, by grace, had called you. Bengelius, Gnomon. — That 
rou xoCKetraulog tijxaj must refer to the Apostle, and not to Christ, is evi- 
dent from the eleventh verse. And indeed, otherwise I know not well how 
the eighth and ninth could be inserted with any propriety. Dr. Owen. 

7. ovx e<fltv aXXo* e\ pj riuig sjciv] — aXAo should not refer to eoay- 
yekiav, but to the whole sentence, and be connected with what follows: 
Which is nothing else, but that there be some who trouble you. Erasmus, 
Grotius. — I think a O — aXko must refer to euaJyeAjoy — And the text may 
be paraphrased thus: "Which neither is, nor can be another: for the 
Gospel of Christ must be always the same: unless, or though, some men 
should be so base as to pervert itj but if such there be^ let them be 
accursed." Dr. Owen. 

9- 



GALATIANS, CHAPTER I. 507 

9. 'Qg 7ffp(t=lf>rixa.fj.sv, xai apn 7s&Kiv "hiyco~\ It might be more natural, 
<og nrposiprixa., that both numbers of the sentence might be alike. And so 
several MSS. read. — But perhaps zsposlprixa-ixXv, x. A. Dr. Owen. — This 
reminds me of a mistake in Mr. Pope's Juvenile Poems, Fable of Dryope, 

, vol. II. p. 232. 8vo. 

Patior sine crimine pcenam ; 
Viximus innocuae. 

In mutual Innocence our lives we led. 
By what figure, of speech can mutual innocence be put for mutual har- 
mony? The short is, Viximus is used for Vixi; and is no more than a 
declaration of her own innocence, not of the harmony between herself and 
relatives. A very pardonable error of the Poet in his infancy, but such as 
has eluded all his Commentators. Bowyer. 

Ibid, ej rig fyxaj sua/ysXt^srai] F. ujuTv, as it is in the foregoing 
verse; or, rspog u[xoig. Piscat. Ed. Compl. Plant. Genev. — But in the 
accusative, Acts viii. 25, 40. xiii. 31. — Tig any one: angel or man. 

Markland. 

10. ou/^pcan-oug ixefta) ig rov Qsou{] After rov ®ehv a verb is to be under- 
stood, which is to be opposed to mrsl^a): for vTstbco is not applicable to o\v- 
Qpai7rovg and to rov &sov. This is very usual. The sense may be thus ex- 
pressed: For do I at present endeavour to appease (or get the favour of) 
men, or do I regard God? By men he means the Jews, who were greatly 
offended at his preaching Jesus; which is the reason of his using the 
Verb zreldco, to appease an angry person, or to seek the favour of any 
one; see Matt, xxviii. 14. Acts xii. 20. If I had sought to please men, 
says he, I should never have entered into the service of Christ. 4*o6ov[Laij 
erxoTw, fthsirao, or some such verb, may be understood after rov ®sov. 

Markland. 
Ibid. Tj £V]to> avQpcoTrotg aps<rxsiv{] These words were most probably 
placed at first in the margin, to explain the meaning of kv^pamoug -csdhai ; 
and are accordingly wanting in the iEthiopic Version. Dr. Owen. 

15. 6 a<pop'urag — %a%irog atiroii,] Place these words in a parenthesis, 
that et7ro*a?un}/ai, ver. 16*, may depend on evboxrjcrev in the beginning of 
this. Dr. Owen. 

16. eudiwg ot rsqoo-avebsit.v\v <rapx\~] Connect suQiwg with what precedes: 
that I might immediately preach him. Hieronym. — zubiatg, in due con- 
struction, should be joined to cwnjxOov, ver. 17, immediately I went into 
Arabia. Dr. Owen. 

3 t 2 CHAPTER 



508 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER II. 

1.- Sia %exaT£<r<rapwv erwv CTaAJv avs£i)v~\ All agree that this journey to 
Jerusalem is the same with that in Acts xv. But Grotius, and Lud. Cap- 
pellus, in Append, ad Hist. Apostolicam, § iv, suspect, that from Paul's 
conversion to that journey cannot be so much as xiv years; and therefore 
think that we should probably date this journey from the end of the 
three years mentioned c. i. 18, as the words then afterwards seem to, 
imply; and that for ttexureo-aragcov we should read rso-o-docov, i. e. 8' for <8'. — 
But see Pearson, Annal. Paulin. JEr. Vulg. xlix. Whitby, and others. 

2. \uri Txsrcog sig xsvov Tpkyja, rj s&pajxovj F. py Q,"Z sig — not as though I 
do run, or had run in vain. Dr. Mangey. 

4. Aia. 8s, &c] Elliptically spoken: supply thus — tf And I would not 
allow him to be circumcised," because of false brethren, &c. Dr.OwEN. 

5. Iva 13 oLkrfisia. too evafyshlou 8»a^x£iW, zrpog fyxaj] F. Siavsjx^S^, that 
the truth of the gospel may be dispersed among you. R. Bentley, ap„ 
Wetstein. — The Leicester MS. reads nrpbg ypag, which I am inclined to 
adopt, as seemingly more pertinent to the Apostle's purpose. Dr. Owen. 

6. *A7ro 8s twv Soxouvtcdv elvai tj, o7roioi etots rjo~av, ou8sV p.01 diatpspei'"} 
We need only before cbro to understand the article oL [Oi] 8e an-o rajv 
Zqkouvtwv zivctl n, ottoioi tsote r\<rav, ovMv jxoj ftioxpipsi, as Mark v. 35- Luke 
xi. 49. Bengelius, and so Acts xix. 33. xxi. 16*. Matt, xxiii. 34. John iii. 
25. Ou8eV [koi §ia<p£psi, as in Herod. I. 85. Ou8s' ri oi 8»e$ege Tz^yyivli 
a7ro9avss(i/, it ivas all one to him, if he died by a blow. — But I am of opi- 
nion St. Paul intended it otherwise; and that he began his sentence, as 
if after *Atto 8s twv Sokouutcov was to follow ou8sv t3-goo-eAa6o)xy]V : But a 
parenthesis interposing (o7ro?oi etots ycrav ovMv [xoi btoxpsper vrpoo-wTov Qeog 
av&p(07rot> ou Aap-^ai/sj) he changed the syntax, and went on in the third 
person, epii yap oi ^oxuvvreg, ou'8sv z?f>o<ra.v&eulo; in like manner as Col. i. 10v 
iii. 16*. Eph. iii. 8. Estius, Grotius, &c. agreeable to the English Version. 

Markland. 

1 0. auVo touto] An Hebrew pleonasm, unless rather touto is a gloss. 
Piscator. — For auro touto may we not read auVog? which I myself was 

forward to do. Dr. Owen. 

11. on holt eyvco(r(ji.£vog 73V.] Chrysostom here begins a new sentence^ 
connecting it with wricfleXhe in the next verse: Because he was blamed— 
he withdrew himself when I came; reading OTE tjaOov, and the interme- 
diate words in a parenthesis. Musculus, 

* 13. 



GALATIANS, CHAPTER II. 509 

13. <ruwTTzXo&ri<rav airw] F. truvv7rex'hftr i <ra.v u'jtS, and so, for v7roxpt<rei, 
f. u7rox?i»Vei, the other Jews withdrew likewise with him; agreeable to 
the former verse, and the Syriac. Grotius. 

15. 'H[XBig <$>uVe* 'louhouoi, xax ovx s£ eQvafo a[xaprco'Kor~\ Read, with a 
comma at sQvwv, We Jews by nature, and not of the Gentiles, are 
sinners, knowing that man is not justified by the law. So rexva. <pv<rei 
opyftf. Eisner. 

17. apot. Xonflog ot-ixapriag §i6lxovo$\] Read, with St. Ambrose, affirma- 
tively : If, being justified by Christ, we are found sinners, Christ is 
truly the minister of sin, which certainly he is not. But — Is Christ 
the minister of sin? implies he would be so, from the above reasoning. 

Musculus. 

1Q. hk vo'/xoy vopip a.7ri8a.vw] Omit v6[a<q, which came from the margin. 
Wall, Crit. Not. — Retain, as necessary to make out the antithesis between 
yo/xm and 0c«>. " By the Law I am subject to the penalty of the Law, viz. 
Death; therefore I embrace the Gospel that I may obtain the promise of 
the Gospel, viz. Life. Dr. Owen. 



CHAPTER IIL 

1. dig xar oc^QaAfjiouj IH^OTS ~Kpuflog vrposypaQr), sv v[xtv s<flaupcD}xivdg^ 
Read, without a comma, zrp<>sypa.<p^ sv v[uv s&lcwpwpivog, Jesus Christ 
hath been set forth crucified among you. Musculus, Bengelius. — sv 
J ( aTv may be omitted, or dig sv Jp.7v may be joined. He means, I formerly 
made it very plain to you, that Jesus Christ, who was crucified, is the 
object of your faith. Markland. — sv 6[xi\i are here from the term dig ren- 
dered superfluous. They should therefore be omitted, in conformity with 
seven MSS. together with the Syriac and Coptic Versions. Bp. Barrington. 

5. !§ axoi\g xsi(f\s(og{\ Repeat, e£ axoij^ zs'uflswg' K.aQwg 'A£paa|x v &c, 

Markland. 

7. Tivw<rxsle aqa] This, perhaps, should not begin a sentence, but de- 
pend on the foregoing: As Abraham believed — ye therefore know. Beza. 

8. ->j ypaQrj] i. e. the Spirit who endited the Scripture, God. 

Markland. 
10. os qux £jx/x£ve»3 Read, IjujxevsT, in the future, as in the Alexandrian 
copy of the LXX, and in the Hebrew,. Deut, xxvii, 26. Bengelius, 

13- 



510 CONJECTURES ON THE NEW TESTAMENT. 

13- yeypaiflai — ew) fuXoy.J These words should be placed in a paren- 
thesis, that what goes before may connect with Tva e\g ro\ edvij ij euXoyi'a, 
&c. ver. 14. Dr. Owen. 

19. Tt oov voju-oj;] Some distinguish, Tj o3i/; 6 vo^og twv 7z>ap<x£a<rea)V 
^agjv T3po<reT$y\. So Ti oZv is often used. But sometimes the interrogation 
is carried on to the end of the sentence, as rt oui/ <pr}{u; 1 Cor. x. 19, Ti 
ttZv to T3spio~<TQV rod 'loySajoy ; Bengelius. 

20. 'O Ss jtAecrmjs, &c] Qu. Came this verse from the hand of St. 
Paul? It seems to be an objection, which somebody inserted in the 
margin; from whence it crept into the text. It makes nothing to the 
Apostle's argument, and may therefore well be spared. Michaelis. 

22. rot. TTraula] F. robg zsuvlag, as in Rom. xi. 32. Dr. Owen. 

23. 07ro vo[j.ov e^poupou^eBa, croyxexTieurpevoi e\g rr^v, &c] Remove the 
comma from s^goygoujasQa to (ruyxex7<ei<r[Aevoi, were kept shut up under the 
law, to future faith which was to be revealed. Markland. 

24. zvaiSaywyog — e\g Xgj«r1ov] i. e. till the time or coming of Christ. 

Markland. 

28. Ovx en TouSaToj, &c] Rarely is en used for evetfli, though it is so 
Col. iii. 11. But for 'icfli I have no example. Perhaps, read ecfli. Beza, ed. 
S, 4, 5- — It is here used for evecrli, as James i. 17. In this there is neither 
Jew nor Greek. Grotius. — And see Aristoph. Plut. 348, and Spanheim 
there, and Demosthenes, nrpog AsttIiv. p. 6*0. ed. Taylor, 8vo. — It would 
be easier, ovx ETI, as c. iv. 7. Eisner. — Xenophon has en for %<f\i in the 
following passage. "Eta §' ev ra> legtp toVo> xou aka-t) xai opr\, &c. Sunt etiam 
in sacro loco et luci et monies, &c. Cyr. Exp. L. v. p. 361. ed. Cantab. 
8vo. Dr. Owen. 

Ibid. For elg hfle two capital MSS. the Vulgate, and many of the 
Fathers read ev e<f\e. But the Alex. MS. reads nsavTeg ya% vpelg e<rle 
Xpierloy. Dr. Owen. 



CHAPTER IV. 

1. Aeya> Se] This should connect with what precedes, and not begin 
a chapter: What I mean is, As long, &c. Bengelius. 

4. yevopevov yxo vo'pjf »W — e^ayopaa-yi], With a comma only at vo[iav } 
place these words in a parenthesis, that each of the two fan may refer to its 
proper member in the sentence. Dr. Owen. 

5» 



GALATIANS, CHAFFER IV. £11 

5- '(vol rovg v7?o vopwv s^oi.yo^d(rj), Iva. ryv vioQsctiglv 0t.7r6XaSaxfi.sv.~j Refer the 
former Iva. to ysv6[xevov uVa vo\x,ov, the latter to ysvo[xsvov sx yovouxog, God 
sent forth his son made of a woman (made under the law, to redeem them 
that are under the law) that we might receive the adoption of sons. Cas- 
telio, Bengelius. By a like construction with Philem. 5. See Hammond, 
on Matt. vii. 6*. 

7. el SooAog, x. t. A.] One might be apt, perhaps, to imagine, that this 
verse should run in the plural number, according to the context, and to 
the marginal reading of both the Syriac Versions. See also Rom. viii. 17. 
Rut it is more pertinent and emphatical, because more pressing and parti- 
cular, in this form. Dr. Owen. 

8. 'AAAa tots |X£V oux s)ZoT£g ©eoi/] F. Hots. But HERETOFORE, not 

knowing God, ye served, &c. Beza. 

10. 'H^ipag mapuTripeicrds, x.t.A.] The sense is stronger interrogatively: 
Do ye keep days? &c. as in the MS. of Orig. c. Cels. S. Battier, RibL 
Brem. cl. vi. p. 104. 

12. a3sA<£oj, &%ta< u/Atov.] This stands independently in ed. Steph. and 
others. Connect it with what goes before: Brethren, he, I beseech you, 
as I am. Bengelius and English Version. 

13. hi SurQivsiav] For §1 ao-bsvslag, which is usual. The sense is: Ye 
know what a poor infirm despicable person or body I had, when I preached 
the Gospel to you at first: and yet ye did not despise me upon that ac- 
count, &c. From the word s%£7flv<rals, one might think that St. Paul's 
tseipoxriKog h Ty <rapx), which elsewhere he calls <rxa Ao\J/ Tyj <rupx\, was the 

falling-sickness. Markland. 

17. Ixxhiia-ai vpag §e7>.ou<riv] The rival, not the mistress, is excluded. 
The Apostle considers himself under the former character. Read, there- 
fore, 6(xag. Beza. 

Ibid, exxheitrai vpag &£Aou<nv] Thus the principal MSS. Versions, and 
Editions: Yet Beza, in opposition to them all, would read *jj*%. The 
text means sxxhsTtrai Jjxas \a.ir e/xou] &eAou<nv. Dr. Owen. 

18. h xaAa> seems to refer here rather to person than thing: Translate 
therefore, It is good to be zealously affected towards a good person (one 
that acts on good principles) always, and not only when I am present 
with you. Dr. Owen. 

Ibid, jxij frovov Iv Tat Tsapiivad jxs tspog up.5.g. 19. Tsxvla pov] So the ed. 
Steph. and others, by which means ver. 19, stands without any construc- 
tion. Connect Tsxvla jxou with ver. 18. It is good to be zealously af- 
fected always, and not only when I am with you, my children, &c. Beza,. 

L. Bos,, 



512 CONJECTURES ON THE NEW TESTAMENT. 

L. Bos, Exercit. p. 179. Bengelius.— Join rexvia [xou with rfGsAot/ ver. 20. 
the intermediate words being included in a parenthesis. Texuia /xou, ovgl 
The construction according to the sense, as often elsewhere, and in the 
best Authors. Dr. Owen. 

24. /*»'« p-ev — t)tis ea]\v"Ayap. 25. To yap" Ayap, ^iva opog z<fl)v eV.tv 
'ApaGla., &c] Agar can never answer, in the same allegory, both to 
Mount Sina and to the law delivered there. These words, Xivd opog etflw 
h Tjj 'ApaGta, were probably added in the margin, against the word %wa, 
in ver. 24, and afterwards crept into the text. Read, therefore, with the 
change of some of the particles, which is in some measure supported by 
MSS. To AE'Ayap (rooloi^si rj) vuv 'IspoutraX^p,, SouAsuet TAP (astu twv 
tsxuwv avryg. But still houheuet, in this construction, refers to "Ayacr, 
which should refer to 'Ispoyo-aX^jw,; and To, in the neuter gender, is scarce 
allowable before "Aya^. Correct, further, TH AE "Ayap <ru(flot^ei r H v uv 
'Is^owo-aXv)//-, houTieoei yap, &c. But to Agar the present Jerusalem an- 
swereth, for she is hi bondage with her children — R. Bentley, Ep. ad 
J. Millium, p. 83, 84- — Rather read: jxj'a /xev ebro opoog Xivai — ifrig erflfo 
"Ayap (TOAE TAP lE/iva oqog stflfo ev rfj 'Apa£la, o~oo r loi^e'i he rjj vw 'Ie- 
poucaA^) ho\J\e6ei TAP y.era rexvtov aurrjg. 'H he AIIO 'Ie^ouo-atojjti. eAey- 
h'epa, &c. 73 he referring to hta^xr], These are the two covenants; the one 
from mount Sinai, gendering to bondage, which is Agar (for this Sina 
is a mountain in Arabia, and borders on Jerusalem) for she is in 
bondage with her children : But this covenant from Jerusalem is free, 
&c. Ep. Duae, p. 11. — The learned Author defends the opposition of ph, 
ver. 24, to 75 he, ver. 26*, from Rom. xii. 5, 6 he xa% elg, which would at 
best justify 13 §e — /xta pev, not vice versa. But the instance is alledged 
on a mistaken construction. See on the place, — With Constantine, in 
Lexic. voc. ^utrloi^ew, by only placing in a parenthesis (to yap "Ayap, 
%iva opog earlh ev vf 'ApaGia) the construction is easy-: fVhich things, ver. 
24, concerning the bond and free woman, are allegorized, by Isaiah 
liv. l. for these women are there the two covenants: tlie one covenant 
from mount Sinai, which gendereth unto bondage, which is Agar. 25, 
(for the word Agar, which signifies a rocky mountain, is mount Sinai 
in Arabia) and ranks in the same series of the allegory under Jerusalem 
which now is, and is in bondage with her children. But the Jerusalem 
above is the free woman, which is the mother of us; z&avrcov being better 
omitted, as in several MSS. unless it is put to denote all us Gentiles. To 
before "Ayap considered technically is rightly put in the neuter gender, as 
tIv Mecro-iav 0, John i. 42. As to the parenthesis, may it not be added to 

enforce 



GALATIANS, CHAPTER IV. 513 

enforce the foregoing proposition (for such Agar is, a mountain in 
Arabia) ? — Here it may be proper to remark, that this allegorical rea- 
soning was not used by the Apostle particularly with a view to .convince 
the Galatians, who as Gentiles could be little moved by such a mode of 
argumentation; but rather to confute those Judaising zealots, who en- 
deavoured to pervert them, and with whom this way of reasoning was 
familiar and conclusive. Dr. Owen. 

28. xara. 'Icraax']- Read xabl 'laraax, heirs, as Isaac was, not heirs 
according to Isaac. Dr. Mangey. — But Kara, implies similitude, and 
may be rendered sicut, as well as secundum. See 1 Pet. i. 15. and Arrian, 
Exp. Alex. iii. 2J. 10. Ou xara rqvg ah7\ov§ fiap£apou$ zuoTureu'ovJsj. Non 
sicut alii barbari viventes. Dr. Owen. 

31. The article being prefixed to TxaiQi<rx-ris in the preceding verse, sug- 
gests the probability of its being wanting to it here. Bp. Barrington. 



CHAPTER V. 

1. TfJ eXsuOsp/a, x. r. X.] Connect this verse with the foregoing chapter, 
and begin the next at '15s, iyco &c. 

Ibid, xa) j«,^ vra2.iv, &c] And be not entangled again with the yoke of 
bondage. The Galatians, being Gentiles, were never under the yoke; 
therefore omit tn-aAtv. The Syriac has it not. Dr. Owen. 

2. iav rszpiTiiKvqcrbs] If ye be circumcised, viz. from a persuasion of 
being justified thereby, Christ shall profit you nothing. Dr. Owen. 

5. I should be inclined to suppose, were the conjecture supported by 
MSS. that this verse was originally placed after ver. 3. Bp. Barrington. 

7. rvj aKt^tia \v(\ ors/Qsff-Qat] This, Jerom testifies, is not in some co- 
pies, which perhaps has been added from c. iii. 1. and is omitted by the 
Syriac. Beza. 

11. apa xarrjpyriTai to <rxa.vha2.av roy cr/a'jpou.] Read, interrogatively: 
apa — tou cflaupou; Why do you suppose that I preach circumcision? Are 
not my persecutions from the Jews sufficient evidence to the contrary? Is 
the rock of offence, viz.' want of conformity to circumcision, now re- 
moved? Bp. Barrington. 

12.*Q4>eKov xa) anoxtyovlai] F. o$sXov AnOKOlTTE20AI, xa) ONT12S 
a7roxo\J/ov7a», they ought to be cut off', and shall in reality be cut off, 
that trouble you. J. Clericus. — The use of '6$$7<ov with a Future is taken 

3 u notice 



514 . CONJECTURES ON THE NEW TESTAMENT. 

notice of in Lucian Solcecista and the Note of Grsevius, and the Fut. Med. 
signifying passively in Kuster de Verbis Med. p. 66. ed. 1750, to which 
many more instances, if necessary, might be added. — The Future Med. 
is sometimes we know used passively, I ivish they were cut off. But 
probably the true reading was the Paulo post futurum pass. ocpsAov 
AnOKEKO^ONTAI. Camerarius. — But &£>=Aov with a future Indicative 
is not used, for which reason the Ed. of Complutum reads with a sub- 
junctive axoxvtytovl at, and some MSS. — Others, particularly the Basil 
Edition of 1545, put ofye'kw by itself. Is then the scandal of the cross 
taken away ? I wish it was. And they shall be cut off that trouble you. 

Bengelius in Gnomon. 

13. p>W pq — a-apx),'] The Bcerner. MS. supplies the ellipsis in thi& 
place by adding Store after crapx); which is a better supplement than that 
proposed by our Commentators. MoW has here the sense of tamen, at- 
tamen, &c. Dr. Owen. 

21. a z&po'hiya) ujxTv, xaQwg xa) zj^o{itov\ Perhaps, airep Aeya>, as Ed- 
Compl. Platin. Genev. 



CHAPTER VI. 

I. xaraprl^ils — g-xottwv ctsolotov,'] A change of number, to bring the 
precept home to every individual. Dr. Owen. 

6. K.on/a)vsira) — rov Xoyov rio xarrj^ouvii, Iv vracriv ayadolgj Removing 
the comma, read: to him ivho has instructed him in all good ways. A. 
Franck, Obs. Vernaculae in S. S. Locis, p. 164. — Contrary to the con- 
struction of that verb, which is never used xarrj^sh Iv rm, but rivo^rt or 
raregj rivzg, as Luke i. 4. Acts xviii. 25. xxi. 21. 24. Wolfius. 

7. M^ TO-AavcurQs] F. M^ rsXavars, do not act the part of deceivers. It 
is in vain: God is not mocked. Constant. Lex. in voce. 

Ibid. yap lav (nreiprj av&pa)7ros] F. yap *AN. Musculus, and the 
Claromont MS. But the Reuchlin. MS. reads (nrslpei, with lav. 

10. "Household of faith;" translate, "especially unto the servants of 
faith." 1 Tim. v. 8. Ephes. ii. 19. Weston. 

II. "ISsJs an}?u'xo»s uyAV ypappacriv eypa-tya rfj spf) X £l ^\\ Read what fol- 
lows in capitals, and this as an introduction to it: You see in what large 
letters I have written what follows, particularly to be noted, viz. as 
many as, &c. D. Heinsius. — You see how long a letter I have written 
unto you with mine own hand. When he wrote long letters, such as* 

those 



GALATIANS, CHAPTER VI. 515 

those to the Romans and Corinthians, he made use of Amanuenses ; but 
this he wrote with Ms own hand, to shew his affection for them, and his 
concern for their welfare. Dr. Owen. 

11. "How large a letter;" translate, "in how large a letter, or character, 
I have written to you." This method was followed, we are told, in copying 
the Gospels; and the antient Syriac letters were called Estrangelo, not be- 
cause the word was derived from (flpofyu'Kos, for their form was not round, 
but because it came from the Arabic Satar, scriptura, & angil evangelium,. 
h. e. scriptura majuscula qua in scribendis evangelii exemplis utebantur. 
See Adler de Syriaca Versione, p. 4. 1789. Weston. 

l6\ 'Ifrpa^X rou ©sou.] Considering these persons as walking by the rule 
of the Gospel, I am inclined to prefer 'l<rpa^X tqZ Koplou; which is the 
reading of four capital MSS. Dr. Owen. 

18. afteXtyol. 'Apji/.] This word, a8e?i<poi, renders the Apostle's salutation 
somewhat singular. He uses it nowhere else on the like occasion : and yet 
other churches must be as dear to him as those of Galatia. TheiEthiopic 
Version does not acknowledge it. 'Ap^, at the close of the Epistles, I 
conceive to be everywhere an ecclesiastical addition. Dr. Owen. 



EPISTLE TO THE EPHESIANS. 



THIS Epistle, according to a remark of Lord Shaftesbury, abounds 
with allusions to architecture in compliment to the Ephesians, who were 
possessed of the finest temple in the world. Miscel. vol. iii. p. 83. The 
truth is, that St. Paul, like his Master before him, drew his ideas from 
images in sight, and made those objects, with which his converts were 
most familiar, sources of instruction. Weston. 



3 u 2 CHAPTER 



516 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER I. 

I . JlLn 'E<pi<ra>,~] I have often endeavoured to investigate the principles, 
though I never could, upon which Mr. Wetstein proceeded in settling the 
text of his New Testament. In general he would he thought, I believe, to 
have been determined by the greatest number of manuscripts. But, in the 
name of good faith, what determined him to adopt a reading in this place, 
(viz. h Aaobixelct,) that has not the authority even of a single manuscript 
to support it? The reasons he has given us are, in my opinion, presump- 
tive and precarious; and by no means sufficient to authorise so daring a 
change of the text. But this is not the only place where that learned 
Editor has shewn a manifest predilection in favour of some particular 
readings, which certainly merited no such regard. Dr. Owen. 

3. ev rolg sTroupavioig] Though ra sTroupa.uia have sometimes the sense 
here given in our Version of heavenly places; yet they more usually 
signify heavenly things, as John iii. 12. and in this passage. Here they 
restrain all spiritual blessings to those of the heavenly kind, such as 
wisdom and prudence mentioned ver. 8, to distinguish them from the 
blessings which since the giving of the Spirit are said to be a gift or dis- 
tribution of his, and to be wrought in us by him. 1 Cor. xii. 4 — 11. 
Such as the gift of healing and miracles. These may be termed earthly 
gifts in comparison of the more heavenly gifts of illumination, wisdom, 
and prudence. The words should therefore be rendered, with all spiritual 
blessings in heavenly things. Bp. Barrington. 

4. l|sX£|*a7o Tj'pas h a '^ T( f] F. h auna, chosen us in himself. 

Al. Morus. 
Ibid. 7zrpo xa.TaGo'kYJs xocjaou.] These words I would translate, before 
the foundation of' the Jewish state; as xoo-pog signifies, Gal. iv. 3- Col. ii. 
8, 20. That this is the true interpretation of xoar^og, in this place, follows 
from there being neither consistency nor force of argument in the sense 
given in our own and all other versions. For God has chosen, or ordained, 
all contingent events as much before the foundation of the world, as He 
has this of calling the Ephesians. The choice of the Ephesians therefore 
before the foundation of the world, could not to them be matter of pecu- 
liar thankfulness. But the sense is, that God had chosen the Gentiles 
before the foundation of the Jewish state, viz. in Abraham, to whom, in 
St. Paul's language, He preached before the gospel, (or, glad tidings,) 

thail 



EPHESIANS, CHAPTER I. 517 

that in him, (or, in imitating him,) shall all nations be blessed. This 
thought suits St. Paul's design, as the Apostle of the Gentiles, here, full 
as well as in several of his other Epistles ; and tends to convince the 
Ephesians, that they having been chosen to the adoption and inheritance 
of Abraham, previous to the commencement of the Jewish state, the law 
of that state could not affect them, or defeat their inheritance. This he 
clearly intimates in the iid, iiid, and ivth chapters of this Epistle; but 
more expressly, Gal. iii. In this view of the passage under contemplation, 
Tit. i. 2. may be considered as parallel. In hope of eternal life, which 
God that cannot lie hath promised, Tspo %pova)if oucavlwv, not, before the 
world began, but, before the secular ages. Bp. Barrington. 

4. slvai y[Aoig ocytoug — lu ctycprf].^ Connect S9 kycuv^ with zs-poogltrag ^y.ag 
which follows, &c. Holy and without blemish, are so expressed without 
any adjunct, v. 27, and joined with the following description of adoption, 
c. ii. 4. 3. 1 John iii. 1. Chrysost. Syriac, Theophylact, Budueus as 
quoted by Curcellseus, P. Junius, Bevgelius in Gnomon. Vid. Mill. 
Prol. 1306". 

8. £7re6i(T(rz'JGrsv — h trrao-v] crotyia xa) (ppovr](rsi] Connect eu vjolo-^ cro$ia — 
yvoopta-as- Hieron. And read, with the Bcerner. MS. and Vulg. yvwpla-ai, 
to make known unto u s in all wisdom and prudence his will. Theo- 
phylact, P. Junius. 

9. rjv rxgoiQslo Iv aurcp} Connect this with the following verse, s)g olxo-- 
vofxiav, &c. : which he hath purposed in himself according to the dis- 
pensation of the fulness of the times. Hombergius. 

10. xa.) to. etc) rijg yijg, sv aura>] That he would gather in one all 
things in Christ — even in him, in whom, &c. By which means connect 
sv aural with the next verse: In him, I say, in whom we have obtained 
also an inheritance. Piscator, Beza, Musculus, Hombergius, Bengelius, 
Wetstein. 

9, 10. 7}V T&poeftilo sv ai/Tip, slg olxovoy.lav rou lATTaipcu^arag rSv xoupdSv. I 
conceive that this should be included in a parenthesis, that avaxzfya'kaiw- 
cracQaj may be referred to and governed by riqv suloxlav aurov, viz. roy 
avax*$a'hai<o<ra(r§ai ; which should be continued in the middle voice. 

Bp. Barrington. 

11. The Syriac Version justly, in my opinion, unites h auraJ of the 
preceding verse with h m in this. zzgoopKr&svleg should also be referred to 
ehai y[j.ag ver. 12. See a similar construction, and use of the same word, 
ver. 9. Bp. Barrington. 

12* 



518 CONJECTURES ON THE NEW TESTAMENT. 

12. sis to stvciu yp&S' — 'toog TarpoTjT^TTixoras] That we, Jews &C. 13. h 
to xou upiHg, in whom ye, Gentiles &c. Dr. Owen. 

^13. 'Ev a> xou u[asi$,~] The ellipsis in this place is variously supplied 
by various Authors. Our English Translators, to make out the sense, 
borrowed rfhTrixcft*- from the preceding verse. In whom ye also trusted. 
Other Interpreters supply ex^pco^s from ver. 1 1 . and consequently 
render it, In ivhom ye also have obtained an inheritance. Let the 
reader use his judgment. Dr. Owen. 

14. og stfliv apptx.€cov r% xhYjOovoyJug r^wvj Inclose this in a parenthesis, 
that s\g a/roXuTgaxrjv rijg zjepi7roiT\<TB(og may connect with ko-tppayio-^s, ver. 
13. as chap. iv. 30. In whom ye also having believed are sealed, with 
the holy spirit of promise, for the redemption of the Gentiles, his 
purchased possession. So Bos, Exerc. Philol. Hombergius, Bengelius. — 
We have followed in this the English Version: but making the first h a> 
not to depend on TzporikTrixorag in the preceding verse, but on e<r<ppayio-Q?ile 
in this: in whom ye also, having heard the word of truth (the gospel of 
your salvation) and having believed in it, are sealed with the Holy 
Spirit, who is the earnest of our inheritance, till the redemption of the 
purchased possession unto the praise of his glory. So Calmet. 

17. wa 6 0so£ too Kug/ou n]^/.wv Trj<rou ILpi&ldu, 6 craTv)g rrjg Qo^t]g~\ It 
would seem more natural if the words were transposed, »W 6 ITATHP. rou 
Kuploo 7]f/.an/, 6 0EO2 ryg %o%7}g, as Acts vii. 2. 1 Cor. ii. 8. Piscator. 

17, lS. Satr) u[uv t&vsvy.a. cofy'iag — 7«7i=$iama-jxls/ou£ Tobg o<£>9aXjU,ouif| Read, 
as the construction requires, IIE4>11TISMEN0I^ referring to up. Pis- 
cator, P.Junius. — With an accusative, referring to 2>o»j, det vobis spiritus 
sapiential et illuminatos oculos, may give unto you the spirit of wisdom, 
and eyes of your understanding enlightened. Ambrosius, Tertullian, 
Schmidius, Grotius. — But is not z^B^>(aTio-^ivoug robg ofyQa.hy.ohg the accu- 
sative absolute? illuminatis oculis, &c. Dr. Owen. 

19- Tt to v7rep£<xkXov piyedog Ti\g hvvafuswg auTov z\g "r\\>*5.g Toog Tzio^e'mtag 
xaTa Tr\v ivlgysjav] Place a comma after zsio^sdovTa.g, not to us believing 
according to his power, as Locke; nor with Castelio, excettens ejus in nos 
FiDENTES POTENTiiE magnitudo ; but the exceeding greatness of his 
power — according to the operation of his might. Grotius, Whitby. 

19, 20, &c. The amazingly emphatical and energetic language which the 
Apostle uses in this place claims the reader's peculiar attention. Dr. Owen. 
22. xal sbwxs xB<pa7^v\ These words may possibly serve as a comment 
to explain the meaning of uvuxetpoCXaiwo-ao-Qai, ver. 10. Bp. Barrington. 

CHAPTER 



EPHESIANS, CHAPTER II. 513 



CHAPTER II. 

1. Ka» vpag ovrag] Qu. the construction: why some are Accusatives, 
They seem to depend on <ruvsga)07roi7)6-e, ver. 5. The first verse should 
connect with the second, without any stop. Markland. — The verb is 
suspended from ver. 1 to ver. 5. A similar suspension of the verb, through 
a much longer distance, occurs in that affecting speech of Gobryas on the 
murder of his son: toutov vuv) fiao-iXsbg — a$e/As1o. Xenoph. Cyrop. lib, 
iv. p. 236 — 238. ed. Hutch. 8vo. See also Acts i. 21, 22. — ii. 22, 23. 
2 Cor. ix. 8, 11. Dr. Owen. 

Ibid. vsxpobg To*ig vsa^anf\(op.a<Ti xai ralg ay.apriaig'~\ These words should, 
I conceive, be translated, dead to, not in, trespasses and sins; (the rest, 
to ver. 4th, being read in a parenthesis,) God — hath quickened. My 
reason for preferring this interpretation is, that being dead and quickened 
carries an evident allusion to the two different parts of the institution of 
Baptism. In that rite the being dead to idolatry and vice is represented 
by immersion in water; the being quickened to the Christian life, by 
rising again from the immersion. See a similar phraseology, Rom. vi. 11. 
1 Pet. iv. 6. In Col. ii. 13. indeed it is lv zsapaifla^ao-i in the printed 
text; but lv is omitted in many good copies: and as the sense and context 
of that passage are similar to this, I am induced by the same reasons to 
think it should be there omitted. Up. Barrington. 

2. xa.ro. tov a)oova tov xoo-^om rovrouj According to the course of this 
world. F. AAIMONA tou xoo-poo toutoo, as vi. 12, according to the 
heathen notion of Jupiter. P. Junius. — Let A\wva begin with a capital, 
as a proper name ; and be rendered, according to the J&on (the supposed 
ruler) of this world. See Irenaeus adv. Heeres. lib. i. c. 1. & alibi 
passim. Dr. Owen. 

Ibid, xara tov dp^ovja Trjg e^oixrlag too aeoog, tov TsvsupaTog &C.1 For 
«ara tov apyovla, read with the Syriac, xara (to 0EAHMA) tov a^ovlog &c. 
according to the will of the prince, &c. Then will follow naturally in the 
genitive, tou zrvsvparog too vvv IvzpyovvTog &c. Dr. Owen. 

3. lv olg~\ lv oug, referring to apapriaig, as in the former verse. P. Ju- 
nius. — But lv olg, referring to violg rijg airntidag, is far preferable. Owen. 

Ibid. xa) ypsig ■nravreg'] Among whom even all we (converted Jews) 
had our conversation &c. Kal r^vrp, for we were by nature (in our un- 
converted state) the children of wrath, even as the Gentiles. Dr. Owen. 

4. 



520 CONJECTURES ON THE NEW TESTAMENT. 

4- 'O 8s ®eog, ctXouVjos tov &c] F. '0 AH V ©sot,-, so connecting it with 
ver. 1, the intermediate verses being in a parenthesis, by which means the 
construction is easy: And you ivho were dead in trespasses, and us, I say, 
dead in sins, God hath quickened. Dr. Mangey. 

5. (%aoirl e<fle (Tc(ru)(r[xivoi')^\ The Vulgate and others, before %apiTi, 
supply o5. Perhaps it was Xp»«r7<i> 'IH^OT, r OT %apiTi, has quickened us 
together with Christ Jesus, by whose grace. R. D. Roullier, ap. Wet- 
stein. — They do not seem to be the words of the Apostle. See ver. 8. 
Markland. — The omission of these words (which manifestly disturb the 
sense) is countenanced by no MS. : yet St. Chrysostom read the passage 
without them ; and Grotius and other Criticks approve his reading. I con- 
ceive that they were originally inserted in the margin, to denote in the 
words of the Apostle, taken from below, the head he was then upon; and 
by that means soon obtained their present place in the text. Barrington. 

J. Iva. ev^ei^rai ev roig a,\w<ri roig eTre^o^ivoigJ u7rep%oy,evoig, IN the ages 
to come, which sense eTep^oyAvoig scarce bears, Luke xxi. 26. James v. 1. 

Curcellceus. 

Ibid, ev xpytflorrili e<$>' *]'pxs] Connect s<p' ypol§ with lvhsl^r\rcu, that he 
might shew towards us in Christ, in his goodness, the exceeding riches of 
his grace. Hombergius. — -F. rf t i§' ^.ag. Markland. 

8. eels G-soraJO-jxs'voj — If fyuov] Better, perhaps, with some capital MSS. 
the Syriac, Coptic, and JEtkiopic Versions, <re<rm<ryJvoi ea-pev — sfTjpov: 
for then we get clear of the present confusion of persons; and reduce the 
whole to an exact conformity of language with the context. Dr. Owen. 

Q. oux e% epycov — x(w-xri<rsTOLi] This verse seems to be superfluous, and 
to break the connexion between ver. the 8th and 10th. I suspect it was 
originally a marginal gloss. Dr. Owen. 

Ibid. Iva. p5 rig xau^rjOSTai''] i. e. so that no man can boast, neither 
Jew nor Heathen. Markland. 

11. it^elg -csore to. s'Svvj ev trapxi, ol heyofxevoi a.xpoSu<fl la\ Read, to. e'Ovvj, 
ev (raox\ o\ "Keyo\Kevm, Remember that ye being Gentiles, (who are called 
uncircumcision in the Jlesh) that ye, I say, were at that time without 
Christ, &c. Theodoret, Wolrius, Curse Philol. — But Bengelius with 
our Version and others join ev <raox\ with edvr h because the Jews called the 
Gentiles simply uncircumcision, but never uncircumcision in the Jlesh. — 
We with Castelio supply a parenthesis, which the Edd. leave out: Re- 
member that ye were Gentiles in the jlesh — that ye, I say, were without 
Christ. — The phrase ev trapx) (if it be genuine) means here, what is yul- 
garly expressed, in a ivhole skin, without the mark of adoption, who are 

called 



EPHESIANS, CHAPTER II. 521 

called uncircumcision by that which is called circumcision in the flesh 
made by hands, and to which the promises of God were annexed: Re- 
member, &c. Dr. Owen. 

12. %hoi twv $ia$r)xdo\> Tr\g lirot.Jy£kl<xg] Connect it, ^svoi rwu oia^xcou, 
rrjg £7raFys?iitts s7.Tr Ida p$ 'i^avlsg, strangers from the covenants, having no 
hope of the promise. Ed. Compl. Genev. Livinejus in Nyssen. de Virgin. 
4. Markland. 

Ibid, xa) a'Osot h rm xoV|xo>*] F. with a comma at SLQsoi, and atheists, 
wordlings, for kocjuuxo/. Markland. 

15. ttjv s%Qpaut — xarapyrjo-as] Or read, with Erasmus and several MSS. 
r^v %y§Q i a.v in apposition with [i.e<roToi%ov, so connecting it with Tiotrag pre- 
ceding: hath removed the enmity, the middle wall of partition between 
us; as I'Atxre ttjv s^pav, Plut. Themistoc, p. 123, E. and in many more 
places, cited by Wetstein. 

Ibid. rr)V e%(}pay — auroZ.'] I have some doubt of these words. Were 
they not originally a marginal gloss to explain the words rr,v s^qav h 
aural, or as others read, eaurca} ver. 16*. But at any rate, with a comma 
only at 7.60-ag in ver. 14. Dr. Owen. 

16. Sjcc tou (flaupou, a.iroi<\slva.g ryu %-jflpav ev aura).] Join hia. too cflavpoo 
with caroxlelvu.g, having by the cross slain the enmity upon it. The Syriac 
Version, Marcion. 

Ibid, ev etura>.] Read, with several MSS. aurto, scil. fflauqio. Col. ii. 14. 
zspoo-rfhw<ra.g auro rat <fla.uo(a. Bp. BARRINGTON. 

17. sxiri[ysXi<ra)o — fyus/ rolg [xaxpav xcCi roig lfyug'~\ Leave out fyuV, 
preached peace to those that were Jar off', and to those that tvere nigh. 
P. Junius, apud Wetstein. — ypv to be retained, because specific. C[uv 
Toig \t.ax^a.v, to you Gentiles, «aj roig efybg, and to the Jews. See Is. lvii. 
19. LXX. Dr. Owen. 



CHAPTER III. 

1. lyai Ylaukog deo-piog] For this cause I Paul am a prisoner, el/xi 
being understood: which takes away the necessity of a parenthesis, from 
ver. 2, to the end of ver. 7, and then of connecting ver. 1, ungrammati- 
cally, with ver. 8. Grotius. — Or, extend the parenthesis to the end of 
ver. 7, as some ; or, as others, to the end of the chapter. Pyle. 

2. Elys &c] Put a parenthesis here, which is continued to the end 
of the chapter ; after which, in the beginning of the fourth chapter, he 

3 x resumes 



522 CONJECTURES ON THE NEW TESTAMENT, 

resumes what he had begun here, / therefore, the prisoner of the 
Lord, &c. Markland. 

2. Ei'ys vJ«ouVa?s &C;] seeing ye have heard, or known the dis- 
pensation, &e. So again iv. 21. Dr. Owen. 

Ibid. Some Criticks have, rather hastily, inferred that slys necessarily- 
must be rendered if so he; and therefore that this Epistle could not 
be addressed to the Ephesians, or any converts to whom St. Paul had 
preached the Gospel in person. But may not s'lys here be considered as 
equivalent to £7rs3rj, which in the opinion of Eustathius it is in Homer, 
II. 0.458. 

Tsvxpog 8' aT^Xov oi(flov e<p' r/ Ett7og( ^aXxoxopuo^ir) 
Aivvro, xal xtv £7rau(T£ \Kayr\g £7r) vrjucriv 'A^aicuv, 
E»' piv apialevovla. ftcChtoV l^sl'Kelo Q-jpov 
'AX?t' ou "hrfis Aibg ixuxivbv voov, og p' £<J>oAao-<rsi> 
r 'Eixlop' X. T. A. 

On this passage Eustathius remarks, slbe 6 EI o-6v^so-(j.og to^Oy) c\vt\ too 
EnEIAH, oficog ex Bl - Up. Barrington. 

5. oux hyvcoplo-Qrj — wg vuv\ It was manifested or revealed before, but 
not wg vuv, so clearly as it is now. Markland. 

Ibid. zrpo^raig, not, prophets, but teachers or preachers of the Gospel. 

Dr. Owen. 

6". ETvai rot. sfiwj] The construction requires that lyvaopurs ju.o* should be 
brought down from ver. 3, and mentally inserted before elvat. Dr. Owen. 

9. rig $ xoivcovioi] rig 73 o\xovo\t.ia. is a better reading, and supported by 
no less than forty-four MSS. Dr. Owen. 

10. 'ivot yvtiipia-Qj) vuv &c] Take away the stop at ©sow in the end of the 
verse, and connect it with the next : So that now the manifold wisdom (or 
skill) of God in the predisposition of the aiuivsg (ages, or periods of time) 
hath been made known to the principalities and powers in heaven, by the 
church. Heb. i. 2. Markland. 

14. Tou'rou X"P <S/ ] This is a repetition of what he began with at ver. 1 ; 
the intermediate verses ought to be in a parenthesis. Dr. Mangey. 

16 — 18. »va 8a»5 ujjav — xpa.raKa^T\von — \v ctyovTcy Eppiga)[xevoi~\ To save the 
construction, read sppifopivcov, absolute. Musculus. — Or, ippifopivoig, to 
agree with u/xTf. P. Junius. — Rather join eppi^w^ivoi xou TsOsfxeTua^eW 
with »W Ifyo-yytry^z xaTaKaGe<rQcu, which follows; iW being transposed, as 
John xiii. 29. Rom. xi. 31. 1 Cor. ix. 15. 2 Cor. ii. 4. Gal. ii. 10. Pho- 
tius, Beza, Grotius, Stolberg, de Sola&cismis, p. 30. Bengelius, and the 
English Version. 

18. 



EPHESIANS, CHAPTER III. 523 

18. efjc^uVipe] This word, which does not frequently occur, is to be 
met with in the Wisdom of Syrach, chap. vii. 6. ovx e^io-yjjosig h^aqai 
ahxiag. Bp. Earrington. 

19. yvwvu'i Tc Trft vTrsp£a.7ShO'j(ra.v Tr,g yv(oo~e(og ayarr^vj 1. u7rsp£a7\.'hou(ra.y 
is scarce used with a genitive. 2. How should they be able to know what 
js said, in terms, to exceed all knowledge? Let, therefore, t% yvwcrscog 

e joined with tyog, to which a genitive is wanting; then will follow 
yvdSvai ts — aya7rr,v rod "Kpuflou. Ep. Duae, p. 25. — •j7rsp£a.?>.Xovla. taro'Sa rijg 
<ruy.ix*T%lag, Arist. de Rep. 1. iii. is cited by Beza, and other authorities 
are in Stephens. — Cognoscere quam omnem cognitionem excedat amor 
Christi. Castelio. 



CHAPTER IV. 

1 . rrjs xhrpeaig rjs exTirjfcQs,"] More natural to say s\g fy or y Ixhrfiifiz : 
But it is the Attic construction, the relative in the same case as the ante- 
cedent. Markland. 

2. Msrct zsao-rig Ta~sivo!$>po(Ttjvr)g — a.vs%6<A£V<H aXAr;Ao)V.] Read uvsyoixivovg, 
to agree with upSLg in the foregoing verse, and for the same reason for 
<rzrou8a£ov]s£ read tnrovla.^ovla.g, ver. 3. P. Junius. — There is no need of 
such a change. The text is perfectly right and grammatical, if we place 
a full stop at IxKrfitfs; and suppose the imperative etfle to be understood 
before avs%o[xsvoi. With all lowliness and meekness, be forbearing 
to wards (that is, forbear) one another in love. Dr. Owen. 

8. Aio 7<iysi'~\ Either r t ypuQrj is understood, or T^iysi is put for 7^eys\ai. 
The same phrase occurs again chap. v. 14. Jam. iv. 6. Dr. Owen. 

9, 10. To SI, aviSy, x. r. 7*..] These two verses, being a kind of com- 
ment on the preceding quotation, should be included in a parenthesis. 

Dr. Owen. 

15. a.?*.rfisvovleg $= ev ayGwrrj,] Some connect h ayaTrj) au^r'o-tojxsi/. Estius. 

16*. cu/A&Sa^o/xsvoi/ 01a. Tzatrrg a&% rijg smyopriyiag'] Placing a comma at 
<n)ii.£iGa£o[j.svov, connect o^a zsa.a , r l g a<p7j£ with rr\v au%ri<riv roO (rw^aros 
nroislron, In whom the whole frame joined together and compacted, 
receives increase of the body from every connexion of supply by an 
operation proportionate to each part or member, for the building up of 
itself in love. Bengelius. — Tou <rc6(xaros is rejected as superfluous, by 
& Battier, Bibl, Brem. c. viii. 

3X2 20. 



524 CONJECTURES ON THE NEW TESTAMENT. 

20. 'Ty.stg $= otr^ boridg epcSels rov 'KpicRov'] F. with a stop at rjjrwg' 
But it is not so -with you : ye have learnt Christ; for ye have heard hijn, 
&c. Beza, Gataker, A elver. Sacr. 1. i. c. 3. op. p. 183. and Cinnus, c. 17, 
op. p. 575- 

21. elys uorlu rixouo-ais] ATTOT. Anonym, in Curcell. 

22; &c. dwroQso-Sai — avaveowcrQaj — evouVao-Qou] Some Interpreters consider 
these infinitives as imperatives; and refer to Rom.xii. 15. Others connect 
them with Keyco, xa\ [j.u.pTupa[Aai, ver. 17. which are to be here repeated. 
Others again suppose them to depend on the verb ISiSc^Srpr, ver. 21. But 
as that construction would exclude the pronoun b\xag, I would rather refer 
them to l/xaQels, ver. 20. and supply thus: Ye have not so learned Christ, 
seeing &c. but ye have learned, [SsTv] a7ro9eV0at u^ag x.t. "k. that ye ought 
to put off' the old man &c. Raphelius thinks, that nothing more is 
wanting to make out the construction, but only supposing the particle 
wtfle to be understood before ebroQsVQca. Dr. Owen. 

26. 'Opy/^scGs, xa\ [X7] a[j.apTavsl£.~] If opy/£a<r9e was imperative, and a 
commendable anger was commanded, why is it added that the sun should 
not go down on it? Read then 'Opy/fso-Qe, interrogatively: Are ye angry? 
yet sin not. Ka», tamen, as John i. 10. 1 Cor. v. 10. Philip. i, 18. Beza, 
Grotius. 

Ibid. " Let not the sun go down upon your wrath.'' This precept is in 
Plutarch, and has been already quoted by Wetstein. See Homer, A.ver.81. 
EiVep yap re ^"kov ye xa\ ahrr\\).ap xaTcnre-tyrj. Weston. 

28. xo7riaTa), Ipya^o^uBVog to ctyaAoV ralg y^spdiv, ha SXJU 'Epya^ecflaj to' 
ayaSov is to do good, to be beneficent, as Gal. vi. 10, cog xaipov e^o^ev, 
EPrAZi2ME0A TO AlHAOON rsplg zsavTeg, as we have opportunity, let 
us do good to all men, which sense does not fully suit this place. Perhaps 
therefore we should read s^ya^o^svog rov APTON roug xspo-)v, earning his 
bread with his hands; as, egya^WOai r^v fipweriv, John vi. 27. ha jasr 
•fruxiais EPrASOMENOI TON EATTCN APTON lo-Wo-*, 2 Thess. 
iii. 21. Toup, Addenda in Theocritum, vol. II. p. 399. — D. Heinsius, by 
the way, says spyageo-Qai fipdxnv, alienum Graecis auribus videtur; but 
epyagsa-Qou ftlov, and ;^ju.a7a, etiam elegantiores Graeci dixerunt. 

Ibid, epyagopevog to aya&ov Tcug yz^w, ha e^fi /xera&i&oVcu] F. Place 
to ayabov after ;£S/so-»v, working with his hands, that he may have good 
things to give; lpya£op.a* neuter, as 1 Cor. iv. 12. 1 Thess. iv. 11. 
uyaQov, riches, as 2 Cor. ix. 8. ha out of its place, as Eph. iii. 18, &c. 
Tip. Duce, p. 26. — But epyagopevog to ayabov, as fiiov el^yao-a^v — raTv 
X£p<r)v rah l^xaurov. Andoc. Orat. i. p. 245, apud Wolfium. 

29. 



EPHESIANS, CHAPTER IV. 525 

29. ccaA' sV rig uyubog zsrpog o]xo&op]v t% %psiag] Our Version renders, 
To the use of edifying, which in Greek should be —oog yjpzlav rr,g 
o\xooorj,7}g. Castelio: sed si quae bona est ad instruct ionem, quae sit opus 
tit auditoribus beneficium conferat: which sense can hardly be made out 
of the words. Read mpb; oht^a^v THS XPI2TOY EKKAH2IA2, the 
common reading being corrupted from the contraction of the words. A 
friend of Mr. Fawhes, in his Bible. — Others understand it, for the pur- 
pose of ed'fication, that it may be beneficial to the hearer. 

Ibid. " To the use of edifying;" translate, "but whatsoever word shall 
be good for the edifying of the business, or matter." Compare Acts vi. 4. 
yos'iag, business. Weston. 

Ibid. aXX' ei rig cayahlg x. r. A.] Here ayaffog stands in opposition to 
trcnrplg, as Matt. vii. 17, 18. Instead of rspog o\xo^oy.TjV THS XPEIAS, 
we have in five of our principal MSS. THS niSTEGS ; which reading 
several of the Fathers adopted, for no other reason, I believe, but that 
they could make no sense of the present text: and doubtless, as it now 
stands, it is no easy matter to make any thing of it. Let us try then, 
what may be done by a small variation. It is said of Pericles (see Plutar. 
vol. i. p. 156. C. ed. Francof.), that whenever he went to speak in public, 
he prayed to the gods, that no word, pfjpa. prfih, might slip from him, 
nrpog ty]v crgoKs^asVqv ypsiav a.vapy.o<flov, unsuitable to the point and oc- 
casion. Now the principal point with a Christian must be, to speak to 
edification. Hence I am inclined to think, that St. Paul originally wrote 
ayaQog vspog rrp ypstav ; which last word somebody explained in the margin 
by olxofioy.riv : and when this marginal reading was afterwards taken into 
the text, it caused the original %psiav, for construction-sake, to pass from 
the accusative into the genitive case. Instances of such changes are often 
to be seen among the various lections. But I must not omit to observe, 
that for rrjg yj>^a.g the Syriac Interpreter seems to have read evxpytflos 
aedificationi accommodatus. Dr. Owen. 



CHAPTER V. 

4. ^ euTponreyJu, rot. ovx avr t xovla] Remove the comma after eoVpa^rsX/a, 
and understand xctra ru oux avr t xovla. So that jesting is not forbidden, 
but restrained to its proper object. Luther, Schmidius. 

9. xap7rog tow Uvevp.arog'] Several copies have toO (pwrog, the fruit of 
the light. A phrase, which, however approved, sounds odd, and is 

unparalleled. 



526 CONJECTURES ON THE NEW TESTAMENT. 

unparalleled. I suspect, indeed, that this whole parenthetical verse was 
originally a marginal gloss. Dr. Owen. 

13. Ta Kk Tnavla. sT^syyJ^sva, uto too <pa>Tog (pavspoorai.'J Without the 
comma: all things reproved by the light are made manifest. Piscator, 
Knatchbull. — And better if what follows ran in this order, to yap zsoiv 
<pavsgov[j.izVoii. Dr. Mangey. 

14. A»o ?Jyai &c] This verse from Isai. lx. 1, added by some one from 
the margin, as many other passages have been. Scaligerana, p. 136. — 
Cited out of an apocryphal piece of the prophet Jeremy, as we are told 
by G. Syncellus in Chron. p. 27. A. Allix, Judgment of the Jewish 
Church against the Unitarians, p. 17. 

lo\ s^ayogagopsvoi rov xouow,~\ purchasing the opportunity, or getting 
time at the expence of wise circumspection and cautious forbearance. The 
following quotation from Plutarch will perhaps throw some light upon 
this passage: " When Sertorius, in his retreat to Spain, was stopped by 
the inhabitants of the mountains with a demand of toll for his passage, he 
readily gave them what they asked ; and when his attendants expressed 
their indignation at the baseness of his compliance, he told them, That 
he paid little regard to what was only base in appearance; that time and 
opportunity, of all things the most precious to men in great pursuits, 
must be purchased ; ^ixpa QpovTiirag tou SoxouvTog aio-^ov, xa\ xaiphv 
idvsio-Qou, <$>r\<ras, ou tnraviioTepov ouhtv avZp) jxeyaAcov s<p»e/x|j/a)." Plutarchi 
Vitae, p. 310. ed. 4to. Weston. 

19. T^aWouVTsg eavroig \J/afyA.oT£ xa\ vy.voig~\ Connect it, AaAouvre£ eaurcltg, 
tf/aX/AoT^ xai vfxvoig xai mhaig sri/eu/xa-nxoTs afiovTsg. P. Junius. 

22. yuvaixsg — u7rora.o-Grs<r^£, tog ra> Kyg/ai] Perhaps supply, as the con- 
text leads, iag [») sKxXr}o-ici] rip Kup/a). Dr. Mangey. 

24. Place a comma after avfipatriv, that Iv zravTi may apply to both 
parts of the sentence. Dr. Owen. 

30. Ix Trjg trapxog auTov, &c] By what grammar, or in what sense, can 
we be said to be pi?a) 'EK rrjg o-aqxbg avTov &c? Probably therefore a 
marginal addition from Gen. ii. 23. It is wanting in the Alex, and Colb. 
7. MSS. as also in the iEthiopic and Coptic Versions. Dr. Owen. 

32. pviflripiov] Secret design. Mede. 

33. 73 8e ywrj, supply bpuTio, »W &c. Dr. Owen. 



CHAPTER 



EPHESIANS, CHAPTER VI. 527 

CHAPTER VI. 

2, 3. Tlpa rou rsctrepoi &c] The reason, why children should obey their 
parents, the Apostle had given before: rouro yaq h<fli Stxaiov. And as 
obedience is not in the Gospel so particularly enforced by temporal pro- 
mises, I have some suspicion that this commandment, and the reflection 
embodied in it, may have been originally a marginal gloss. Compare 
Col. iii. 20, 21. Dr. Owen. 

2. vrpwrrf] Qu. vj crgafrq. But the Article is omitted before this word 
elsewhere. Markland. 

7. [XzT euvolocg hovhevovleg rto Kuptu>] Or, connect zzoiovvleg to 9-sA^p.a ray 
0eov he \f/u;/% /xst' euvolctg. Theophylact. 

12. ovx 'itfliv r^i^iv 7] rsahri] The Alexandrian and three other MSS. 
together with the Syriac, Arabic, and JEthiopic Versions, read v[mv ; 
which seems to be more conformable to the context. Dr. Owen. 

Ibid, vspog rot. 7EVz\)\x.amxu. rrjg ■nrovriplag ev rolg eTrovpavioig] F. zjpog to. 
nNETMATA, as Syr. rijg zjov^iag h ro?g TnOTPANIOIS, against 
wicked spirits under heaven. Hieron. August in. Erasmus, Beza, 
Grotius, &c. 

13. avaCho&eie r^v cravo7r?uav rod ©sou,] Polybius's description of the 
Roman aravoxXia (lib. vi. c. 21.), though not quite so full and particular 
as the account here given of the divine zs-avon-'Xla, may yet contribute not 
a little to the more clear illustration of it. Dr. Owen. 

14. See Homer, Iliad iii. 330, &c. 

16. s7r) zoao-iv] After all, besides all. Gosset. — Add, upon all 
these. Doddridge. 

Ibid. Wija-e<r0s wavla ro\ 0stoj — a-6s<rar] Not unlike this is an expression 
of Orpheus : "EjcsTai ■qT otyecov \ov <r§e<roti.. 

De Lapidibns Procem. ver. 49. Dr. Owen. 

17. TseQixefyoLhalav rou o-wrriploo] Read, mspixetyahuluv EAniAA rou 
coiTriplou, as it is expressed 1 Thess. v. 8. Dr. Mangey. 

18. Zio\ zsao~r\g vrpoasv^rjg] F. 7Bpo<ro)(i\g, with all attention and 
prayer. Dr. Mangey. 

19. Soflen)] Better, with many MSS. ooQfj. Markland. 

Ibid, rou v\o\Ka.Tog fxou ev 7sappr\o-[cf\ Connect ev Tscuppr^o-ia. yvcopio-ui, 
make known with confidence. Ed. Steph. & Estius, Bengelius. 

22. »Va yvoHre tcc zrep) ypaiv, xa\ TsapaxoCkio-y, x. r. X.] Aldus's MSS. 
read »W yva> re ro\ -nrep) upov. This lection is clearly more consonant to the 
purpose for which Tychicus was sent, and is confirmed by Col. iv. 8. 

Bp, Barrington* 



( 528 ) 



EPISTLE TO THE PHILIPPIANS. 



CHAPTER I. 

2. A O die is gain." Read this sentiment in the mouth of Antigone, 
who thought, that to die before the time was gain, when under the 
pressure of calamity, ver. 468, 470. Weston. 

3, 4- Eyp^apKrlw) rip 05O) ftov £7T» zjutrj) rj) fxvsia. fyuov, ttsolvtoIs sv rsa.<rr i 
Ssijff st — tt)v $irj<rw Tjjoioupsvog] What language is this, h 7770.0-$ Ssi^rsj ty]v 
Zsiqo-iv c70»oyju,si/os? and p,£T« p£ap<% tirjO~iv 77soio6y.svo§} and Itt\ 7770.0-7} Ty pvsla 
fyuov? I would read thus: Eu;£api<r]a) rm Oe«> pov (s7r» raw?) t$ AEH£EI 

MOT TTJOVTols VTTSp TSO.VT(OV V^KWV [ZSTO. "/O^OUg T7\V MNEIAN 777 Olo6^.SVOg) £7Tl 

ry xoivcovia &c. I give thanks to my God (always hi every prayer for all 
men, mentioning ivith joy you in particular) for your liberality to the 
gospel. See 1 Thess. i. 2. and Eph. i. 16". Ep. Duos, p. 2S. — But Itt\ 
TTsaa-y] Ty hsyosi ftou is scarce conformable to St. Paul's style elsewhere, who 
uses sm with a dative when it signifies for, or on account of, but with a 
genitive when it signifies in. See Rom. i. 10. 1 Thess. i. 2. J. Peirce, of 
Exon, in loc. 

4. TTsavrols sv xTsao-v] Ssyjosi] Leave out ttsovtoIs, as it needlessly abounds. 

Bp. Law. 

7. Sia. to sysw I 015 *" T y xup^iM o^ag, ev Ts T0 '£ Sec/xou? jxou, — (rvyxoi- 
vaovoug y.ov Trjg %apiTos ttsomtcls up.S.g ovTog7\ Criticks and Commentators 
have considered jas in this passage to be the Accusative governing s%siv; 
which I conceive to be uy.6ig. The sense is much improved by this con- 
struction. The collocation of the words, as they stand, arises from the 
following ones, o-uyxowajvoug jxow T-fjg ^dptTog agreeing with tty.6ig. See a 
similar construction Heb. x. 2. Bp. Barrington. 

11. crs7r?\.7]pcof/,eVo< xap7rwv dixoioo-ovrjgj Read with some MSS. xaprov, 
as in Col. i. 9, »W crX^pcoS^re ty)v £7r!yvai<riv. Repleti fructu justitice. 

Bengelius in Gnomon. 

13. Connect h XpicrJtp, not, as in our Version, with ^so-povg poo, but, 
with tpavsgobg ysvio-Qai. So that my bonds appear, or are known, to be, not 
for any crime of my own, but for the gospel of Christ. Peirce of Exon. 

14. 



PHILIPPIANS, CHAPTER I. 529 

14. Toug 7s\slovag tujv a&shtpcuv sv Kup/u>, wsiroiboTag to?£ Sstr^oTj jw,ot/j 
Connect sv KupUo with zss-xo&oTag Tolg (Wp.o7j poo, not many of my bre- 
thren in the Lord, but taking courage in the Lord by my bonds. 

Bengelius in Gnomon. 

Ibid. zss^io~o~oTspwg ToAp.av atyoocog tov \oyov AaAsTi/.] Connect zs spio~- 
<roTsgwg with what precedes : waxing abundantly more confident by 
my bonds, durst to speak the word without fear. 

Dr. Mangey, Markland. 

Ibid, tov Aoyov XaXsTv.] Several Copies, Versions, and Editions, read rov 
7.oyov tov @sov AaXeTi/. But see Gal. vi. 6. Ephes. vi. 19. 1 Tim. v. 17. 
2 Tim. iv. 2. where Xoyog alone stands for "hoyog rou 0soO. Dr. Owen. 

l6\ Oi psv e£ l^ibslag tov Xgio-lov xaTaIysWox>o-\v\ Insert a comma at 
spibslag, as there is at ctycarr) g in the next verse. The one out of conten- 
tion, preach Christ not sincerely — The other out of love, knowing &.c. 

Markland. 

21. 'Ejxot yap to £yjf, Xpio-loV xai to airohavsiv, xsp§og.~\ Distinguish so 
that ~X.%i<flog may be the subject of both members, and xspZog the predicate 
of both : 'EjU.01 yao to ^v, Xpirfog, xa\ to aizo^avfiv, xsqfiog, For Christ to 
me both in life and death is gain ; so understood by Pagninus, Beza, 
Calvin, Gomarus, and Gataker on Marcus Antoninus, ix. § ult. — But in 
this sense the Apostle would have written 'E//.0I yap ~Kpicflog, KAI to §gtf 
KAI to airobavslv, xsplog, as is observed by Wolfius, Cur. Crit. See Gal. 
ii. 20. — For ~Xpurlog, F. ^p»j<r]ov, To me to live is good, and to die is gain. 

Dr. Mangey. 

22. Ei Se to %f,v sv o~apx), touto jxo» xapwog spyow xai ti alpy}o~o[i.ai ou yvco- 
pi'^o).] Refer ou yvuipl^oy to both parts of the sentence: Whether to live 
in the flesh is worth while, and what I should chuse, I know not. Beza. — 
t/ is whether of the two.' Markland. 

23. t\v s7riQu[x(av s-^mv e\§ to ayaXu<ra»] It may be questioned, if siri- 
Qup'aj/ sig to ava>S)<rai be Greek (see 2 Chron. viii. 6.); and as some MSS. 
leave out sig, I would read r^v sTr^o^tav sytov TOT avaXdo-ai, especially as 
O.is often written for OT in old MSS. Ep. Duce, p. 28. — See before ver. 
9, 10, zsao-ji a»G"97ja-£» EIS to hoxipa^siv upag to. ftiatyspovla, in every sense 
to prove the things that differ, as it should be pointed. Mark xiv. 55, 
g^yjToyv fxapTvplav EI5J to %avuTwo~ai. Luke v. 1J, ^vvapig EIS to \ao~Qai 
avTohg. Markland. 

Ibid. ej-oAAo) [KaXKov xpslo-<rov~\ This should be closer connected with 
the foregoing clause: having a desire to depart ; and to be with Christ, 
which latter is far better. Bengelius. 

3 y 25. 



530 CONJECTURES ON THE NEW TESTAMENT. 

25. e*S Trjv v[>M)V nrpoxo7rrjV xou %apav t% Tsi<f]eoog.~] Perhaps, s\g Tyv upoHy 
%apu.v xou TsoaxoTTriv rijs zr 10^ stag. For such is the order of the words in 
the Syriac Version; and we had before in this very chapter, ver. 12, s\$ 
rspoxoirr^ rov Bua.fys7vtou. Dr. Owen. 

28. xou y.r\ Gflopo[i.svoi lv ^.rfisvi u7ro twv avrixsipsvcov'^ Include these words 
in a parenthesis: ^rig refers to mi(flsi in the preceding verse. Gosset. 

28. 29. r^rig — ara<rp^e»j/.] These words shouloVbe in a parenthesis. 

Markland. 

29. oti u[xiv e%a.pi(r$ri to ottsq Xpj<r7oiJj F. e^apio-^rj 'TOO Xpjo^ou, it is 
given by Christ. Dr. Mangey. 

30. tov aurov ayuivct I'^ovJss,] This must be connected with p) Tslogopsvoi 
h prrfievi t>7ro t<Zv avTixei[Aiva)V, ver. 28, the intermediate words being in a 
parenthesis. And in nothing startled by your opposers — having the 
same conflict which ye saw in me &.c. Bengelius in Gnomon. 



CHAPTER II. 

1. (T-rc'ka.yyya. xou o\xlipy.o)J] The" Reuchlin MS. and the Vulgate read 
here <nr7^a.yx va o)xlipy.od, in conformity with the two preceding members 
of the sentence. And the like phrase occurs again below, Col. iii. 12. — 
But no change should be made. Dr. Owen. 

2. »W to avro (ppovrjrs, — o-Uja\}/u^oj, to sv <ppovovvTsg.~J The Alexandrian 
and two other MSS. read auro instead of sv: from whence, as well as 
from the internal evidence, a doubt has arisen in my mind, whether the 
whole expression, to sv or to oluto tppovouvlsg be not a marginal explanation. 

Bp. Barrington, Markland. 

3. MtjSsv xct-To, ep'&siav, scil. zjoiovuTsg; which seems to be so necessary, 
that I can scarce help thinking it was somehow dropt. Dr. Owen. 

4. M?5 to. somtoSv &c.J Elliptically for y.r\ [xovov to. socutwv &c. So likewise 
John xiii. 10. Rom. iv. 9. 1 Tim. v. 23. and 1 John iii. 18. Dr. Owen. 

5. Touto yao 4>j2ovsjV0a> &c] Is not this a singular phrase? and, ex- 
pressed at full, would it not have been touto yap <Pq6vv}[uo(, ecrlco sv opt/, 
xa}, &c. ? Dr. Owen. 

8. eTonrelvcocrsv solutov, ysvo^svog vwy]xoog, ^XP 1 Swxtoi/] Join ^XP l w ^ n 
iTOLTreivwcrsv, not with yjnjxoos. Bengelius in Gnomon. 

11. Kupiog 'Iijo-oOs Xpuflog,~] The article 6 seems to have been dropt 
before 'Iy<rov$. Dr. Owen. 

12. 



PHILIPPIANS, CHAPTER II. 531 

12. fASTot $o£ou xa) rgojxoy tyjv eaordiv G~coT7)p!av xaTzpya^sarhs~\ Connect 
[kstoi. q>o£ov with vTrrjxouo-dls, which goes before: As you have always 
obeyed me with humility and concern, I recommend to you to promote 
each others welfare. For this sense of o-torrjpj'a, see Acts vii. 25. xxvii. 
34. 2 Cor. i. 6. Phil. i. 19. And for peTa <£o£ou, see 1 Cor. ii. 3. Eph. vi. 
5. and especially 2 Cor. vii. 25. J. Peirce, of Exon. — Though erarngp/a 
may, and sometimes does, signify ivelfare; yet here it is more natural to 
understand it in its common acceptation. Dr. Owen. 

13. hspywv h u[xiv — uTrep rrjg eudoxlag] Rather, 'YIICT rrjg tuZoxiag, 
worketh in you by his good pleasure. Dr. Mangey. 

Ibid. svspywv — xa) to QsXsiv xa) to svspyslv\ This repetition of the 
same verb the Apostle would hardly have used : Perhaps, «ou to EIII- 
TEAEIN, as the Vulgate, qui operatur in vobis 8$ velle 8$ perficere. 
See 2 Cor. viii. 11. Ep. Duce, p. 28, 29. — So hspysiav t-^v svspyoufxiv^v, 
Col. i. 29: and see Phil. i. 4. Matt. viii. 22. Gen. xxxix. 22. — But qu. if 
it should not be thus distinguished, ver. 13, xa) to S-sAsiv xa) to hsqysiv. 
*T7rsp r% suboxiag tscmto. tutoiHts, yoopig &c. that he may work in you both 
to will and to do : Out of good will do all things without murmuring, 
&c. Markland. 

15. iv oig, scil. avQpcoTroig, which, though not expressed, is virtually 
comprehended in the word ysvsag. Dr. Owen. 

17. aXX' si xa) o-7rsvSo|xai sir) tyJ %vo-'ia &c] Distinguish, aAX* ei xa) 
«rs-£vSofxaj, im tjj $00- »a xa) "ksiTovgyla. Tijg nrlo^lewg vpaiv yalpm. — In the 
sacrifice and ministry of your faith I joy and rejoice with you all. 

P. Junius, apud Wetstein. 

19. iW xaym sv-tyo%to] F. With ed. Plantin. !pj/u;£a), that I also may 
be refreshed. Grotius. Alexandrian MS. £x-tyu%ui. 

Ibid. Iva xdyw\ The word x&yco plainly shews, that to make out the 
sense, there is a large ellipsis to be previously supplied. The sentence, 
drawn out at full length, would run thus: ha etnf/u^Tff, yvovlsg to, •arspi 
Ijuiou, xclyco su\|/u^aJ, &c. Such contracted language is familiar to St. Paul ; 
and the reader can never be too attentive to it. Dr. Owen. 

25. bpwv §s obroVIoXoi/, xa) hsiToopyhv Trjg yjpsiag \x.o\)7^ Vestrum autem 
apostolum, & mei muneris vicarium. Castelio. 



3Y2 CHAPTER 



532 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER III. 

1- jrot avroL ygafyeiv] i. e. It is not troublesome to me to write the 
same things, which I committed to Epaphroditus. — Or, perhaps, raura, 
to write these things which follow. J. Peirce, of Exon. — TauTa is the 
reading of the Augiens. and Boerner. MSS. Dr. Owen. 

Ibid. ypaQeiv up] The pronoun v[uv may well be spared here. It is 
wanting in five MSS. Dr. Owen. 

2. ryv xoltocto^v — the concision. Spoken contemptuously, because 
they rent the church, Rom. xvi. 17. and in derogation of ra-sp»Top^, in 
which they gloried. Dr. Owen. 

5. ■nreptro/xYi oxl ar)pspog,~\ Under circumcision, when eight days old. Pis- 
cator, Homberg. — The Thing is put for the Person, arepiTOju.^ for tts^i- 
Tprfitig rf, oySoVj ypepa. So ■urpsoSsv^aT for rspiar^ag, Eurip. Supplic. 173- 
See on Athen. 1. ix. p. 30. zsapbivoug xeigag for zs-cc^svixug, Eurip. Suppl. 
2*0. See Markland in locis Euripid. citatis, & 870. 

Ibid. *E§pa7o£ e|J 'ESpalwv] An Hebrew born of Hebrews. Lysias, 
Orat. 12. on BouXog, xa\ ex SouAcov eV3iv. — Andocides, Orat. I. ayaOoi s|J 
ayaQdHv ovrsg. Gosset. 

a. Tr]v ix ©sou hixa.ioo-uvt\v eVi rfj EnVJsj*] Theodoret connects with what 
follows : eV» rji ts'ktIsi too yvajvai aorbv, that by faith I may know him. 

10. Too yvwvai aurovj I take rod yvwuai to stand as a gerund, or 
verbal substantive of the genitive case after hxaioo-6vr\v in the preceding 
verse. Much such another construction we have ver. 21. xcltcl r-qv ivspysiau 
too ouW<70aj avrw, according to the working whereby he is able, &c. 

Peirce, of Exon. 

14. h Se — Zicoxw] This one thing I pursue, — the intermediate words 
parenthetical; better than Reza and our Version, this one thing I do, 
joining it with ver. 13. 

Ibid. After ev 8s, supply '•a'paxlm, ovzsoiw, as chap. ii. 3. It makes the 
text clearer, and the sense more perfect. Dr. Owen. 

15. f 'Oo"oj oZv tb\bioi, tooto <ppovcu[A,ev] F. to uoto. Beza. — Or, connect 
tooto (ppovwpsv with Tip aoTw <floi%Biv xavovi, in ver. 16, the intermediate 
words in a parenthesis: As many as are perfect, let us be thus minded — 
to walk by the same rule, and to think the same thing. If you differ 
from one another in any thing, except in such as you have been fully in- 
structed in, God shall reveal it. J, Peirce, of Exon. — Or, As many of 

us 



PHILIPPIANS, CHAPTER III. 535 

us as are perfect, let us think of this one thing, mentioned ver. 24; and 
if any of you think otherwise than those that are perfect, even that God 
shall reveal to you. Bengelius. 

15. xou £i tj erspwg (pgovsTre] F. xou s\ ETI sripwg — Let us, as many 
of us as are perfect, be thus minded; and if you are still otherwise 
minded, God shall teach you. D. Heinsius. 

16. rvp aural <fioi%eiv xavovi,"] The Alexandrian and other MSS. omit 
nocvovi, and so the two clauses correspond, rco aurda <f\o\,y€\,v } to awro (ppovsiv. 
It was inserted from Gal. vi. 16. Mill, Bengelius in Gnomon. — The In- 
finitives, crloi^itv and Qfoveiv, depend on SsT yp&g understood. Dr. Owen. 

18, 19, should be placed in a parenthesis. Dr. Owen. 

20. sf ou] Two MSS. to avoid a supposed solecism, read i% a>v. But 
Jf o5, scil. totou, is perfectly right. We have the same construction, 
Matt. ii. 9. Luke xxiv. 28. Dr. Owen. 

20. "Conversation;" translate "citizenship." Weston. 

21. elg to yevscrOat avTo] These words, wanting in four capital MSS. 
are thought by some to have been originally a marginal supplement. But, 
in fact, the construction could never be right without them. Dr. Owen. 



CHAPTER IV. 

1. abi\<poi psw, aya7T7]To» xou iTwroOrjTOi, yj*-po\ xou <fle$ctvog /xow, — aya- 
wtjtoi.] What a multitude of endearing words has the Apostle here 
crowded together! Judge hence of the tenderness of his heart, and of the 
ardour of his affection. Dr. Owen. 

3. Kal ipwTw] Better perhaps, Now egcorw xa) tre, which is the reading 
of above thirty MSS. Dr. Owen. 

4. Xa/psls iv Kujs/cp zfuvtoIs' tsoiKiv ipw, ^alpsls."] That the sentence may 
rise stronger after zsoCKiv igco, connect tsclvtoIb with the latter p^a/gels; Re- 
joice in the Lord; I say, always rejoice. So Gal. i. 8, If an angel preach 

any other gospel than that which we have preached; I say again, any 
other gospel than that you have received. Gal. v. 2, 3, I say unto you — 
/testify a gain to every man, &c. I say, that if you be circumcised, 
Christ shall profit you nothing — I testify again, that ye are debtors to 
the whole law. Bengelius. 

5. To iiri£ixc$] I would rather translate equity than, as in our Version, 
moderation. Aristotle, in his Ethicks, affixes this sense to the term: 

Ta 



534 CONJECTURES ON THE NEW TESTAMENT. 

To iirietxeg, hixaiw ju.lv itfliv, oJ to holtol tou vopov Ss, aXh' sVayopQaj/xa ?o- 
[ja^ou dixaiou, cap. ii. lib. 6. Acts i. 12, craSSdrou s%ov o§ov. F. cmtsvoj/. 

Bp. Barrington. 

11. Ov% ort xa&' utflkpr^iV Xsyor] F. oup£, otj xa.Qo(f}£pri<ra, "hiyco, I say 
not this, because /was in Want. H. Steph. Praef. 1579. — For on, with 
the Vulgate, read cog, non giuasi propter penuriam dico. Piscator. 

Ibid, epaftov, iv oig si/**, &c.] The Atticks, for brevity or ornament sake, 
often leave out, before the subjunctive article, the word ixsivog, together 
with the substantive belonging to it. And so does the Apostle in this 
place ; for the sentence completed would run thus : spaQov, iv ixsivoig, scik 
xlr^atriv, iv oig ii{u, avrapxyg stvai. See the like construction Heb. v. 8. 
The same is to be found in Xenophon: cbrs^wraj rs <ov dv aurag a7rs/gya>o-t 
— which drawn out at length would run in this manner : d^iyovral re am 
ixslvwv %to%ia)v d<$>' wv &c. Cyrop. lib. i. p. 2. ed. Hutch. 8vo. Dr. Owen. 

15. ore i^rj^ov is put for ore dv i'£i)7J$ov, and that for dv i£e'h$oi[u. When 
I was departing from Macedonia. Peirce, of Exon. 

19. mr\r\p(a<rii zrao-av yjisiav upaiv xdla rov nrXouTOV awrou iv §6£-r) sv X/?j<r]io] 
iv §o'£r) between commas, not in glory by Jesus Christ, but shall supply 
your need with glory, according to his riches in Jesus Christ, or, according 
to his riches shall gloriously supply your need by Jesus Christ. Castelio. 



EPISTLE 

TO THE 

COLOSSIANS, or COLASSIANS. 

CHAPTER I. 

2. jVOAOSSAIS] Read KoKu<r<roug t as it is called in the old Geogra- 
phers and in the Syriac Version, and the most antient MSS. of the Greek 
Testament. The mistake of writing it Colossce, which crept into the 
printed editions, might arise originally from hence, that some, who are 
taken notice of even by Erasmus, looked for this city in the isle of Rhodes, 
and derived the name from the celebrated Colossus. Michaelis, Introd. 
Lect. § cxxxvi. p. 349. 

2. 



COLOSSIANS, CHAPTER I. 535 

2. iv KoXrurroug] So Wetstein, Mill, &.c. But I would rather keep 
to the other reading (iv Ko7\.oo-cralg) as being more conformable to the 
orthography of the antient Greek writers, Herodotus, Xenophon, Strabo, 
&c. Dr. Owen. 

3*. tutolvtoIs zrsp) b^xcov 7~-poo~£o%6[j.svoi'~] Connect ztolvtoIs with tu-yapicfiooosv, 
as Eph. i. 15, l6\ lThess. i. 2. 2Thess.i. 3. Piscator. — Rather with zrgoo-- 
eo-^o^svoi, as ver. 9. Rom. i. 10. Phil. i. 4. Peirce, of Exon. Bengelius. 

9. \va 77r\7}pcoQi)Te rr t v s7riyvcocriv too 9-sX^xaro^] F. E»£ ryv Ixiyvcoa-iv, as 
ver. 10, au^a.vo{xsvoi sig rr t v liriyvaxriv. — Or, ■-yJ^rjpcocrr^B ffjV S7riyvcoo~iv. 

Dr. Mangey. 

12. Tip lxa.vcoo~a.vli Tj^udg slg tt\v [/.eptfta. too xKr^oo twv ayicov iv Tip cpcorl.'J 
F. rip KAINliSANTI rj^ag, who has renewed us to a participation, 
&c. R. Bentley, apud Wetstein. — By a comma at ^{xSLg, and aylcov, con- 
nect Ixuvcotravli with Iv Tip <Pcot\, has by the illumination made us to be 
partakers of the inheritance ; Iv, by, as 1 Cor. i. 30. 2 Cor. v. 19. 21. xiii. 
19. Gal. i. 16. v. 25. Eph. iii. 21. Dr. Mangey. 

Ibid. s\g tt,v [xspifta. too xXtjoou] This phrase has an obvious reference to 
the division of the land of Canaan, and to the portion which fell by lot to 
each tribe. Dr. Owen. 

14. 'Ev 10 e%o[xev x. t. A.] This verse. should be read in a parenthesis. 
The mentioning our being translated or delivered out of the kingdom of 
darkness gave occasion to this thought of the Apostle. From thence in a 
parenthesis he is led to specify how that deliverance was effected. The al- 
lusion is manifest. As the children of Israel were delivered from Egyptian 
darkness or bondage by the blood of the paschal lamb, so are we Christians 
from present and future misery by the blood of Christ. Bp. Barrington, 

15. rspcoTOToxog Tsa-o-^g xlloscog'] F. Read in the sense St. Paul most pro- 
bably meant rs^coToToxog, the first producer of every creature. Isidore, iii. 
31. Erasmus. — In the common acceptation of the words, the Jirst-born 
of every creature, or of the whole creation, we seem to place Christ in 
the number of the creatures. — But with the best Interpreters understand 
this of the new creation by Christ's preaching the Gospel, when, in the 
dispensation of the fulness of times, God gathered together in one all the 
things in Christ, both which are in heaven, and which are on earth, even 
in him, Eph. i. 10. and see ii. 10. 15. iii. 9. iv. 24. It is not here said 
7sdv\a, as John i. 3. but TA v-avla, all the things now spoken of angels 
and men. Wetstein. 

18. xe§a\?i too o~c6[xaTog Trjg exx7^r l (rlag,~\ Place a comma after trcopaTog, 
that lxx"Krio~iag may stand in apposition with it. See ver. 24. Dr. Owen. 

21. 



53 <J CONJECTURES ON THE NEW TESTAMENT, 

21. wu) 8e a7ro«ar7]AAa|s^] You being alienated, yet now he hath 
reconciled, is scarce syntax. F, vovi AH onroxar^Xha^sv, «/ow 6eiw^ 
alienated he hath now indeed reconciled. Dr. Mangey. 

22. 'Ei/ t<w o-a)jaot]» t% crapxog aurou,'] In the body of his Jlesh. Qvl. Is 
not this an uncommon expression? And would not the sense be equally 
complete if it were only said — And you hath he now reconciled by his 
body through death? And might not the words 7% <ra%xos come from the 
margin, where they had been inserted by some zealous annotator, in op- 
position to the heresy of Cerinthus, who denied that Christ suffered in 
the Jlesh? Iren. lib. i. c. 25. Or, did the Apostle mean to compact the 
two parallel phrases, h <ra%x\ and h <ra>jxaJj, Ephes. ii. 15, l6\ both toge- 
ther under this form ? Dr. Owen/ 

24. Nuj> %aip<0 h to7§ ■usa&-(\]xoL<ri\ Syr, better, Kat ycdpia, without Nvj>, 
which is superfluous. Piscator. 

28. Tsavla. av9pa)7rov,] These words, repeated as they are in every mem- 
ber of the sentence, carry in them a peculiar emphasis. Dr. Owes, 



CHAPTER II. 

4. Touto Ss -Kiyui, jW, &c] This refers to ver. 2, That their hearts 
may be comforted — I mean, or that is, that no one may beguile you, the 
third verse being in a parenthesis. Dr. Mangey. 

7, 8, 9. eppigwp.svoi — o-a>{i.aTixa)s] These verses L. Bos includes in a 
parenthesis, and begins the tenth imperatively, that it may continue on 
from ver. 6, Walk in him rooted, &c. — and be ye complete in him. Obs. 
Miscell. c. xxviii. — But then, instead of %<fle, would it not have been 
yiWfls h auTLo CT£7r?a) ? ajfxfj/oi? See 1 Cor. x. 32. xv. 58. Ephes. iv. 32. 
Coloss. iii. 15. Dr. Owen, 

1 1 . Tf a7T£xSy<T£» too <rwjj.aTos twv a^apTUDV rrjs trapxbs] The words are 
transposed : read, rwv apapTiwv tou o-wparos rr\g rrapxog, in putting off the 
sins of the body of flesh*, or, without apapnatv, as some MSS. and the 
Vulgate. Dr. Mangey. 

12. <ruV7)yep9?J]s &<a rfs zslolscog -rife hepysla.£~] F. TH ENEPrEIA, which 
was easily corrupted into t%, raised through faith by the operation of 
God. S. Battier, Mus. Brem. II. P. II. p. 181. 

14. el-atetyas ™ xa ^ W«> v ^£»poy§a(pov — xa) olvto ypxev] Removing xa) 
back, place it before egatetyas, and blotting out the hand-writing— took 

it 



COLOSSIANS, CHAPTER II. 537 

it out of' the way. Deylingius, de Chirograph, abolitione, Lips. 1722. — 
And connect roig ^oy^aa-iv with u7revavliov 3 which was adverse to us in 
ordinances. Erasmus, Knatchbull. 

15. §-pKx.[j.§EVGas auroug sv aurcf] F. ATTOS sv aural, himself triumphing 
over it, the cross, in his own person. P. Junius, apud Wetstein. 

l6\ xpivirco iv 0g<wVe» — rj sv p.spsi soottjV] F. sv HMjEPA soprijg, in respect 
of an holiday. P. Junius. 

17. <rxia. twv ju.sXXovt«>v] F. [xevovrcov, a shadow of things that are 
lasting. Man gey in Phil. Jud. vol. I. p. 107. 

18. u^ag xocraSpoL^susra) ^sT^cov sv raTrsivotppoa-uvj],'] ©EArUN, SEDUCING 
you with humility. Clericus. — Or, Q-sAcov sv Ta7re»vo$goa-JvY), pleasing 
himself in humility, as 2 Sam. xv. 26', ovx eQIywjtra iv <ro), and l Sam. xvii. 
22. 25. D. Heinsius. — Or, EA0I2N iv ra,7rsivo<ppo(rvvr}, coming in hu- 
mility, alluding to the words of Christ, Matt. xxiv. 5, Many shall come 
in my name — and shall deceive many, IloXXot EAEY5JONTAI sV» rcS 
ovo/xofl/ ju-ou. P. Junius, Toup, Emend, in Suidam, p. 63. Par. II. 

Ibid, a jxij swoxxsv ifx.Ga.reiia)V sixrf] F. KENsp-Sarsu'cov, the first syllable 
having been dropped after the word scopaxsv. — Or, perhaps, e'^&xTstW slxrj 
should be connected, in the same sense with xsvs^oltsowv, intruding in 
vain, &c. Curcellaeus, Al. Morus. 

19. s'£ 00, masculine, to agree with *Kpi<f\lv, included in the word xe- 
<J>aXr'v. Demosthenes adv. Midiam, ed. Wolf. p. 141* C. has xs(pa^ 
s^E'Krfk^aag, scelerosum istud caput, egressus: meaning, by xsQotXri, Mi- 
dias. Dr. Owen. 

22. a sV7< rxavla. s\g <$>Qoquv rr) a7rop£p">f<r£j, xara ra. evrafyiala — twv av- 
6ga>7r«jv] i. e. which tend to corruption, as the commandments and doc- 
trines of men do. See Matt. xv. 9. Bengelius. — But the metaphor seems 
ill to suit with the commandments of men, which do not tend to be cor- 
rupted, eig <pQapoLV rf : air o-fcorp si, as eatables do. Include then ver. 21, Mt) 
a\{/Tr)-^—to obrop^trsj, in a parenthesis, that xa.ro. ra s'vraApxJa may connect 
with 8oyf/.ar/££<r9s : Why, as living in the world, are you dogmatized to 
according to the commandments of men; such as Touch not, Taste not; 
viz. things which by being consumed tend to corruption, as the English 
Version and Grotius. 

Ibid. a7ro^p^o-sj] The Greek Scholia make mention here of rov a$- 
ebpaivog, which probably read, airuxplvsi or a.-Ka-yudprpsi, tend to corruption 
for the draught. Beza, Curcelloeus, Grotius. — But airt>yj>r\(rig, and 
the Latin abusus, denotes the use of such things as are consumed in using, 
as wine, &c. in opposition to the use of such things as are not consumed, 

3 z as 



538 CONJECTURES ON THE NEW TESTAMENT. 

as houses, land, &c. See Cic. in Topic. §15. Estius, and before, on 
Rom. ii. 22. 

23. oux iv Ti[Ay rivi zspog wX7](rp.o^v rrjg trapxlg] Few passages have occa- 
sioned more difficulty to Commentators than this. If however a parenthesis 
began at ariva icfli and ended at Tin, the whole would be clear, and may be 
thus paraphrased: " If ye then are dead with Christ from the rudiments 
of the world (the Jewish law), why do you, as living in obedience to that 
law, continue to teach a compliance with its ceremonies (viz. touch not, 
taste not, &c), which are in no real estimation, and can serve no other 
purpose than filling men's minds with an high idea of those carnal ordi- 
nances, zspog nrA^cr/xo!^? rrjg (rapxagV Bp. Barrington. 



CHAPTER III. 

4. 73 %wr) ypwv,~] It was v[xd)V before, ver. 3 ; and so it is here in seven, 
of our principal MSS. But St. Paul is frequent in such transitions; there- 
fore no alteration should be made. Dr. Owen. 

8. ix too <fl6[xa.rog w/xtov.] This phrase does not seem to accord well with 
what goes before it. It applies only to the two last instances, and that but 
rather uncouthly. The sense, I think, would be more complete without 
it: and the Syriac Version does not acknowledge it. Dr. Owen. 

14. ttjv aya.TrY±v, scil. sz/8uVa<r0s from ver. 12. The Vulgate Interpreters, 
seem to have read s^ele, charitatem habete. Dr. Owen. 

l6\ evoixeiTco iv vfuv GrXootricog, iv ■ardo-fj o-o(pia'^\ Connect iv zjoco"*] <ro<p/a 
b&uvxovleg, in all wisdom teaching and admonishing one another, as chap, 
i. 28, the nominative §i<$a<rxovleg being absolute (see Gatak. on Antoninus 
iii. 4.); or connect with s^uVa<r8s, ver. 12. Beza, Schmidius, Bengelius, 
&c. — Or with su-yaipufloi ylveo-Qs, ver. 15, the intermediate words being 
in a parenthesis: and be ye thankful — teaching and admonishing one 
another. Grotius. 

Ibid. GTveutuaTixoug] Here, and in Ephes. v. 19. this word is very em- 
phatical. They had their, psalms, hymns, and odes before: but they were far 
from being of a spiritual kind, and directed to a proper object. Dr. Owen. 



CHAPTER IV. 

1. 01 Kvpioi] This verse belongs to the former chapter : what follows 
relates to the whole Church. Beza. 

3- 



COLOSSIANS, CHAPTER IV. 539 

3. St' xa) 8e&ejxar] These words may be placed in a parenthesis. 

Dr. Owen. 
6. ahoLTi 7jf>Ti>p.svo£,] Seasoned with salt — not with wit, but with wisdom. 

Dr. Owen. 
Ibid. e\levat~\ The infinitive is here put for the gerund, according to a 
common rule. Dr. Owen. 

8. yvm to. Greg) 6y.wv~] Read yvwrs to. zsefi vjjacov, as the Alexandrian and 
other MSS. Bengelius in Gnomon. — And yet this reading seems to intro- 
duce a kind of tautology into the text. And is not this tautology avoided 
by the present reading? which, by shewing that the Colossians shared his 
concern, manifestly proved his affection for them? The other reading, in 
my apprehension, sets the Apostle in too selfish a light. Dr. Owen. 

9. to. toSs-] The Augiens. and Bcernerian MSS. add nrparlo^eua, which 
our English Translators have judiciously adopted. Dr. Owen. 

10. 'Apt<flap%og (Tuvai^iKaT^coros pou] Aristarchus and Epaphras are 
mentioned as saluters, in this epistle, and in that to Philemon, written at 
the same time. But he is here said to be a prisoner, and Epaphras not j 
in that to Philemon, Epaphras is called a prisoner, and Aristarchus not. 
One of them is wrong, but uncertain which, unless both were prisoners. 
Wall, Crit. Not. — The JEthiopic Version omits the words,, my fellow 

prisoner, here, to which Mill accedes, Proleg. 1216". 

Ibid. The words nrsp) o5 &c. to the end of the verse, should be inserted 
in a parenthesis. Dr. Owen. 

l6\ 7] eVKrloXv),] Four MSS. add avrvj. But vj is here put for aCry. The 
like construction occurs Rom. xi. 29. Dr. Owen. 

Ibid, xa) rrjv ex AaoZixelag 'Iva xa) u^elg avayvwre] Omitting ex, with 
the Vulgate, ed. Plant, and Genev. read rrju Aaohxelag, and that ye read 
the epistle which belongs to Laodicea. Grotius. — And so, Knatchbull 
says, the words will signify, though ex be retained: thus, ol ex zsltfleoDg, 
the faithful; of ex %Toag, the Stoics; avepoi ex vvxl&v p£aAs7ro», night 
ivinds are noxious. — The iEthiopic Version runs thus : " Et quum legeritis 
hanc epistolam, mittite earn ad Laodiceam, ut perlegant earn in domo 
Christianorum, et etiam Laodicenses :" without any mention of an epistle 
from Laodicea. — Ka» t^v ex Aaohxelag are wanting in the Leicester MS. 

Dr. Owen. 

18. MvrjfAoveu£Ts pou twv Seo-jxcoiTj Chrysostom expressly, to&v Zaxpuoov. 
Dr. Man gey. — But of such reading we have no vestige in the Greek 
MS. or antient Versions. Dr. Owen. 

3 z 2 FIRST 



( 540 ) 

FIRST EPISTLE TO THE THESSALONIANS; 

OR RATHER 

THESSALONICIANS, 

For so &e<r<raXovixsTg should be rendered. Markland, 

CHAPTER L 

1. 1 1ATAOS ftou StXouavog] Jerom ep. ad Damasum on Esa. vi. says 
Silvanus is corruptly read for Silas; Silvanus not being mentioned in the 
Acts, and is here only a Latin termination — An observation approved of 
by Grotius. 

2, 3- ju-vsj'av w/xaJv Brojoujaei/ot S7tj rcov rtrpoo-eu^cov ijjxan/' a8ja?\.ej7r7a>£ — J 
Read, hiii twv nr^o(reo^aiv yfxwv u^ia7\si7flcog — s[/.7rpo(r$sv rou @so3 xcii zjctrpog 
ypdiv — the intervening words fA.vr}pLovsvovrsg &e. being placed in a paren- 
thesis. We give thanks to God for you all, making mention of you 
without ceasing in our prayers — before God and our Father. su^apto-loiH 
jxsv oLhaT^siiflaig ii. 13. So Ignatius, Ep. ad Ephes. p. m. 48, a&ioLkuTflwg 
OTgoc£i>;££flr0af. Polyc. ad Philipp. p, m, 6, avruy^avou(rag a8jaXst7r]a)£ -srepl 
Tsavraiv. Markland. 

4. s»$ots£, a3sA<£ot 7J.yo»r»jjxeV(H, wro ©sou tt]V Ixhoyrp u^mv^\ Knoiving 
your election of God. Connect it : Knowing your election, ye beloved 
of god, as 2 Thess. ii. 13. Beza. — That is, take away the comma at 
yya7rYiii.evoi, and place it after ©sou. Dr. Owen 

8. XaAsTv n.] scil. zssfi 6ju.a>v: ad commendandum vestramfidem. 

Dr. Owen. 

9. Autoj] Either the Macedonians and Achaians, or the men m every 
place, ver. 8. Markland. — Scil. ol h zsavri toVo>, all the neighbouring 
Christians. Dr. Owen. 

Ibid, biro'iav eitrc&ov e^opsv rspog uju.a£,] Read, sV^ojw-sj/ or s'/^o/asv, what 
kind of entrance we had among you. Bengelius, Wetstein, Markland. 

<)* 



THESSALONIANS, EP. I. CHAPTER I. 541 

9. is fog tov &sh thro tcov sIbwKcov, 8ovAsus<v @e<£] Perhaps with a comma 
at tov 0sot>, then utto tcov si&coKcov Sov'kEueiv @scp — s\g to or w<fle being un- 
derstood. See Acts xiv. 15. Markland. 

Ibid. %<Zvti xai oLhrfiwai-] These two epithets stand in opposition to the 
two branches of Gentile idolatry; iefoZ-worship, and Aero-worship. 

Dr. Owen. 

10. pvopsvov — spx^ivrig.'] The use of the present for the future tense 
is frequent elsewhere: but here it is peculiarly emphatical, denoting the 
certainty of the event. Dr. Owen. 



CHAPTER II. 

3. ou« !* rs'havr l g, ouDs s% a.xa.Qa.po-iag~\ F. ouSs s£ av$pco7rap£0~xsiag, for 
our exhortation ivas not with deceit, nor with desire of pleasing man : 
not of uncleanness, ill suits the sense. R. Bentley, apud Wetstein. 

4. ootco AaXou^sv] F. eAaXoyjasj/, so we spake, as the context requires: 
our exhortation was not of deceit; but as we were allowed of God, — so 
we spake. R. Bentley, apud Wetstein. 

5. 6. outs (eysvrfirjiLsv) h Grpotyacrei ■vs'Ksovs^'iag — Suvajxsvoi &c] The in- 
termediate words in a parenthesis, says Theodoret: Nor used we a pretext 
of covetousness — when we might have been burthen-some. Dr. Mangey. 

7, 8. dtXA' eyev7j0?3ju.ev ^noi h picrcp 6{j.cov] Qu. whether it can signify as 
an ordinary person, as one of the crowd? Theophylact interprets it so, 
a'g =f Jjoicov eyevo[*.r\v, and it seems to have that meaning in Luke xxii. 2J, 
iyco Ss elfxj iv fx,io-«) upcou, cog Diaxovcov. If so, a comma should be placed 
after rj7noi, and a colon or full stop after 6(xcov' and then cog av — rixva, 
ourcog S(xs»po^svoj, even as a nursing mother cherisheth her children, so 
being fond of' you, we would by our good will, &c. Markland. 

8. guSoxoOftsi/j For 7]'u8oj<oypt.sv. The present for the imperfect tense, 
as used elsewhere, and by the best writers. Dr. Owen. 

Ibid, suafyixiov rod ©sou,] It is curious to observe how often the word 
@eou is, in the compass of six verses, changed, in some copy or other, into 
X/?i<r1o0: nor is it difficult to assign the reason. Dr. Owen. 

10, 11. cog — ay.sff.7fl cog — s'ysv^Q^fxsv KaSowrsp olZoQs cog sva sxacflov vfuou — 
TxapoMahouvTsg &c] To make the latter sentence complete, let ?zapuxa.-~ 
T^ovvTsg depend on eye^rj^ev, in the preceding verse, not on ^xsi/, under- 
stood : Ye are witnesses how holily and justly and unblameably we 

BEHAVED 



542 CONJECTURES ON THE NEW TESTAMENT. 

behaved ourselves; as ye likewise know, how comforting and exhorting 
each in particular, as a father doth his children. Bengelius. 

14- fUf/.7jTa) — lxx"K-r\ma>v — on raura eVaOsls — xaQcog xa\ aurot u7ro tcoV 
Toy&aj'aw] F. xa\ aura.), scil. ixxXrjiriai. Dr. Mangey. 

19. Tig yap 7]fj.wv SA7r)§ — •q 06$ xai u/xsTp] Read rj ov%i xa\ ufteig; in a 
parenthesis: JVhat is our hope, or joy, or crown of' rejoicing, at the 
coming of our Lord Jesus Christ? — (Are not ye?) 20. For in truth 
those titles belong to you. Grotius, Homberg. — In what will be our 
hope, &c. ivill not ye too — at his coming? certainly; for ye are already 
our glory, &c. Markland. 



CHAPTER III. 

1. p]«m <flsyovreg~\ scil. toi/ cto'Oov upwu, desiderium vestri — implied 
in ver. 17, 18, of the foregoing chapter. Dr. Owen. 

3. To) [hy$Evoi\ Should it not be to? that is, completely expressed, eig 
ro} to is the reading of twelve MSS. and of the Complut. Edition. See 
chap. iv. 6. below. Dr. Owen. 

Ibid, ju/qSsW crafaecrftou iu roug ^Anf/scj] that no man should be moved by 
these afflictions. Read p^SsW o-aAswso-Gaj, as 2 Thess. ii. 2 : <ra/vso-9a* 
being scarce used in that sense. JBeza, JR. Bentley, apud Wetstein. 

5. p,rpr<o£\ Before pA\Troog some word seems to be understood ; which, 
with Hen. Stephens, I take to be the participle QoGovpevog. Fearing lest 
by some means the tempter, &c. See Gal. iv. 11. Dr. Owen. 

13. iv rjj zsapoxxrla tou Kug/ou — y^sra. zsravrwv rwv ayicov auYou.J F. Omit 
rsa.vT(ov, at the coming of our Lord with his saints, as 2 Thess. i. 17. Dr. 
Mangey. — Some copies for ayicov read afyshoov, which is an interpretation 
from 2 Thess. i. 7. Matt. xvi. 27. xxv. 31. Grotius. 



CHAPTER IV. 

4. slSsyai— to eauTOu rrxsvog xla<rQai~\ F. rrxrjvog xlao-Qai, hnow how to 
possess his tabernacle; so the body is styled by the Philosophers, by 
Peter 2 Ep. i. 13. by Paul 2 Cor. v. 1. Dr. Mangey. 

5. p) iv 7»ra0ei eV»&ypa£,] F. an^'iag, not in disgraceful, i.e. unnatural 
affections, as Rom. i. 26". Hammond. 



THESSALONIANS, EP I. CHAPTER IV. 543 

6. to p} — ts7\*0Vzx\Civ h T(a Tsrpay'xalt] Better ev rivi Tspay\xa\i, in ANY 
transaction, as 1 Cor. xv. 8. Grotius. — Or, to the same purpose, ray. 
C. Rittershusius, Lect. Sacr. p. 540. — The sixth and seventh verses should 
be transposed. 

Ibid, ev rvo zrpayixaiiJ] In any thing, says our Version: but surely far 
from saying right. The admonitions of the Apostle against impurity 
plainly out the true sense of zzpayfxa in this passage. See 2 Cor. vii. 11. 

Bp. Barrington. 

8. SoWa — eig yjxag^] Wetstein, supported indeed by several MSS. 
would read here s\§ u^ag. But I think the common reading far more 
conformable to the context, and the tenour of the Apostle's argument. 
After So via, s\g y[xag should in common construction be r]piv; but with 
a preposition in several authors. Thus Xenophon has ^uya.Tr,p tnap 
avop) exSsSo/xs'vT]. Cyr. Exp. lib. iv. p. 258. Ed. Hutch. Cantab. 1777. 

Dr. Owen. 

9. ou y_pz'ioLV e%ele yoaOsiv v{uv.~] This scarcely seems to be grammar. 
Therefore read with six MSS. ou %_puav %yo[xzv x. r. X. If we retain e%ele, 
ypaQsiv must be changed into yoatpscrbai, See chap. v. 1. Dr. Owen. 

13. ol Xot7ro) here, as in chap. v. 6*. and other places of the New Testa- 
ment, signifies the unconverted Gentiles. Bp. Barrington. 

14. Ei yap cncrlsuo/xsv &c] Though the language of this verse is ano- 
malous, and the reasoning inconsequential (see Piscator), yet the sense is 
clear and perspicuous. But it will appear perhaps still more so, by sup- 
plying thus — Ei yap tmcrlsi»oju.=v &c. ootoj xai [yridlsvcoixsv otjJ o 0£o£ rovg 
xoijxrftkvTag &c. Even so [should we believe, that] them also who sleep in 
Jesus will God bring ivith him. Dr. Owen. 

Ibid. xoi[X7]QivTag Sia rou 'Itjctou, a^st] Connect, with Basil Sel. Horn, 
and Oecumenius, Sia rod 'Iqo-ou a^si o~vv aurca, them ivhich sleep God ivill 
bring through Jesus Christ to be with him, i. e. »W coo-i zsuvrole cuv ahrw, 
Psal. lxxvii. 21. Wetstein. 



CHAPTER V. 

8. 'Hpstg le rjfxipag ovTsg] ^[xipag tvreg YIOI. Ed. Cornel. Plant. 
Genev. So some MSS. and the Syriac and Arabic Versions. 

Ibid, Saipaxa zrio^lscog xa) aya,Trf\g~ xa\ zscpixtz<$a'haiav\ Omitting the 

latter xa), read ayairrig zsegixetpaXaiav, putting on the breast-plate of 

faith, and the helmet of love. For faith is scarce a proper helmet, which 

exposes 



544 CONJECTURES ON THE NEW TESTAMENT. 

exposes to dangers. S. Battier, Bibl. Brem. cl. viii. p. 953. But see 
Ephes. vi. 17. 

10. sirs ypriyogwpev, eirs «a9sy'Sar;x£i;, &c.] The reader will observe with 
what delicacy the Apostle bends these words to another sense from that 
which they bore in the preceding part of the context. Here they mean, 
whether we live or die. And the verse is exactly parallel to Rom. xiv. 8. 

Dr. Owen. 

13. slgyvsvsls h savToig.~\ F. Connecting it with what precedes, read 
Blorjvsusiv ts Iv eoLitrois, we beseech you to reverence them that labour 
amongst you, and to be at peace one with another. Dr. Mangey. 

21. UavTa. SoKif/.a£e]s] F. Uvsvpara. §oxif*a.§els, Try the spirits, as the 
context seems to lead; and xaAov xaTe%ele } retain the good spirit. See 
1 John iv. l . Di\ Mangey. 



SECOND EPISTLE to the THESSALONIANS, 



CHAPTER I. 

1. IlATAOS xai SiAouavV] F. £iAa£, which was the Jewish name, 
and altered probably into %i"kovavog, the Roman name, in conformity to 
the other Epistle, written to the Gentiles, as this was to some Jewish 
converts, at Thessalonica. Grotius. 

7. Iv rfj cwrottaTuAf/sj tou Kup/ou — /xst' a/yeAaw Zuva.[xs(og aurou, Iv zzvpi 
tyhoyog] F. Read jointly, without any distinction at auroO, not revealed 
from heaven injlamingjire, but with his angels who will make a flaming 
fire, as Psal. civ. 3, 4. Benson. 

9. axo tt]s §o%rj$ ttJs \<ryyog auroD] Better, oltto rrjg }<T)(uog rrjg $6%rjg, 
from the power of his glory, or glorious power. Dr. Mangey. — I take 
a.7ro here in the sense of separation, as it is frequently used ; as if he had 
said, being excluded from the presence of the Lord. Markland. 

10. 



THESSALONIANS, EP. II. CHAPTER I. 545 

10. orai/ £a9y, sv?>ofca<rQfiva.i — iv roig ■sruflBvoua-iv (oti S7ri(flsti^7i to jxaprupjo* 
ytxwv Iff u[jm.s) iv rfj rjiJ-kqa. exe/vj).] F. 'Q.% sTrKflsufy, as owr testimony was 
believed among you. Wall, Crit. Notes, p. 154. — Omitting the paren- 
thesis, connect iv rf r^koa. exeivy with hrurlsuQr), and to be admired — be- 
cause our testimony concerning you will be verified in that day. Grotius, 
Eisner. — Connect iv TyTJfiJpa ixsivy, with otuv eXfoj, when he shall come 
in that day. Bengelkis in Gnomon. — Instead of ■utiolsuovo-iv, the MSS. 
have zrricr]suVac»y. By throwing out the parenthesis, changing eu into to 
in esnofeuOi}, it is intelligible, thus: y.ai %a:j}xa.(Th : f i von iv vsa.0-1 roi§ ctjct/sJ- 
(tolctiv ort EIIIST120H to [j.aorupiov rf'xwv id 1 vyMg iv Tr\ rjjApa. exeivr). 
Wlien he cometh to be glorified in his saints, and to be admired in all 
those who have believed that our testimony to you [what I preached and 
testified to you] hath been confirmed, that is, by all those among you 
who have believed the truth of the Gospel. 'Enur lofty, as 2 Tim. iii. 14, 
which he calls iSsSaiwbr, 1 Cor. i. 6, where the sentence is alike, to [xapru- 
piov to t j ~Kpicf~lou ?£c§aiaj'97] iv ufuv. — I now find that one MS. has iTr^laftr]. 
So Philo de Plantat. Noe, p. 155, ed. Turneb. instead of zuS7ri<fla)T<xi is 
now read zo=7riV5iuraj. — Some perhaps may think that the whole paren- 
thesis (oti i-rio-liu^Y! — =4>' vp&s) was written originally in the margin, to 
explain or give the reason why he said tzigIvjo-olo-iv. Of which kind, I 
believe, there are several in these writings, beginning with an unintel- 
ligible '0~i. So Luke xvi. 8, on ol vio) tou oualvog toutoo — z\g Tr,v ysvsa.v 
Tr,v eauTwv zicri, the reasoning of which I do not understand, or who with 
propriety can be the speaker. The words iv rf r^jJoa exetvt), meaning the 
day of judgment, belong to what goes before. ivoo£acr%rjva.i iv Toig ocyioig 
perhaps is taken from Exod. xv. 11, in the Song of Moses, SsSo^acrjtxsvos 
iv ay ioi$. MarklaXD. 



CHAPTER II. 

1. uTrko tv\s Txapovo-'iag] De adventu. To the instances brought by Dr. 
Whitby out of the Scriptures of this signification of uTrep, concerning, add 
Lucian, Pseudol. p. 432. Apolog. pro Merc. Conduct, p. 483. and p. 737. 
789. Priscian. lib. xviii. p. 211. This Article alone seems to have been 
the reason of St. Paul's writing this second Letter to the Thessalonicians; 
for somebody had mistaken or misrepresented what he had said, either in 

4 a conversation^ 



54tf CONJECTURES ON THE NEW TESTAMENT. 

conversation, or in his first Letter, concerning the day of Judgment as 
being very near. This seems evident from ver. 3. Mr/rt^ vy.ag \%ajkarrrpr )y 
Let nobody deceive you; for St. Paul, having heard that this notion was 
yet amongst them, appeals to their own memories, that he taught no such 
thing, repeats what he did teach, and advises them to hold fast all he had 
told them, whether in writing or conversation. Markland. — Not, by 
the coining or appearance, as an adjuration; but, with respect to the 
coming or appearance of Jesus Christ, as the subject-matter of the fol- 
lowing discourse. Dr. Owen. 

2. fjwyr'e S-fosTo-Qou, fjujrs 8j<x cri/eufAaTo^,] F. ju/»)ts ^osicrQaj AIIO tstvso- 
Iaoltos, we beseech you, that ye be not shaken in mind, nor troubled in 
spirit. P. Junius. 

3. aTToxcthx)^^ 6 av9p«J7TO£ r% aju-apr/ap,] It would be a curious, and 
perhaps no useless work, to collect together all those different interpreta- 
tions which have been made of this and the subsequent verses in different 
ages of the Church. Basil, Horn. vii. ill applies this to the devil himself; 
and for 6 avbpwKog reads Sivopog, which occurs at ver. 8, but applied to 
Antichrist. The man of sin Dr. Lightfoot supposes to be, not the Roman, 
but Jc iv is h Antichrist, or the body of Jewish apostates. And with him 
agrees Dr. Whitby. Others imagine, that the man of sin here meant, is 
the impostor Mahomet. But Mr. Mede, and the generality of our modern 
Commentators, apply the whole to the Roman Pontiffs, and the detestable 
practices of the Romish Church. Dr. Owen. 

4. 07TBpaipo[j.svog S7ri rsa.v\a\ F. TITEP z&avla. P. Junius. — ett\ E[AN 
TO X=yo/xsvov ©sov, as Vulg. super omne quod dicitur Deus. Beza. — In 
which case the construction requires 0sog, says Wetstein, which I cannot 
see. 

5. 6*. Ou (xvYj^ovsusis &c] Read, in a parenthesis, {ol> ^vrjy.ovs6ele — on 
toluto. eXsyov u'fxTj/; xou vuu to xars^ov o'lhals) so connecting wtfle aurov cog 
©eov xaG;Vaj — s\g to aTroxaXu<p^ijvai aurov &c. D. Heinsius. 

7. fxovov 6 xaxkyodV apTi scog ex y.io~ou yivrjTai.'j Read, with a comma at 
apTi, where the ellipsis is: only he that now letteth, will let, until he be 
taken out of the way. Beza, English Version. — Or, the comma and 
ellipsis rather at ju,oW; Only we must wait, till that which now letteth, 
&c. Grotius. — A like ellipsis after /xoW is frequent, as 1 Cor. vii. $g. 
Gal. ii. 10. v. 13. Phil. i. 27. 2 Thess. ii. 7. Heb. ix. 10. See Markland, 
in Arnald on Wisdom, xvii. 6. — Or, without any ellipsis, *0 xa.Tsyw re- 
ferring to pvdlripM, the mystery beginning to operate, if that only which 

now 



THESSALONIANS, EP. II. CHAPTER II. 547 

now letteth were taken away. Vales, in Ep. Casaub. p. 669, ed. Alme- 
loveen. — Or, by transposing one word, y.6vov EQS xa.Ts%cov apri ex [j.io~ov 
yivrjrai, only till he which now hindereth, be taken away. Vitringa Obs. 
Sacra, Diss. III. lib. i.e. vi. p. 220. 

Ibid. 6 xarspi/] He that with-holdeth or restraineth, viz. the Eccle- 
siastical Power, is the Roman Emperor. Dr. Owen. 

11. t«> vj/eo'dsf] Qu. the false one, ra> $$iMei: or the false thing, which 
he uttereth. Markland. 



CHAPTER III. 

6*. <f\eKke<r^a.i vpag a.iro vsavTog aSeX^ou] That you withdraw yourselves, 
F. o-txrlsAAso-Qca. See 1 Cor. v. 11. 2 John 10. Dr. Mangey. — Or, 
u;roo-l£AXs<r0ai. Var. Lect. Boga.rdi. 

14. ei Zs rig ou% uiraxoun no "koyio tJju.cov Zia. rijg s7ricflo7^7Jg, tovtov (rrjy.si- 
ouo-85.] Connect it: 8j' l7ner7oA% tovtov o-r^usiovo-Be, signify him by your 
epistle to me. Erasmus, Castelio, Grotius, Rengelius, &c. — And for tovtov 
cqjxstouo-Os, read touto o-rj^novo-Be, signify it to me. D. Heinsius. — Codex 
Roe 2. reads tov toiovtov <ry\^iduo~^=. Dr. Owen. 

16". h vsolvt\ rgo'/rco'J Four of our principal MSS. read toVo), which 
agrees much better with the context, as it then respects place as well a& 
time. Dr. Owen. 



4 a * FIRST 



545 CONJECTURES ON THE NEW TESTAMENT. 



FIRST EPISTLE TO TIMOTHY. 



CHAPTER I. 

1. JL HS s\7rthog ijjuuwvj Qu. What do these words depend upon? In 
the form they now are, I know not, I confess, what to make of them. 
Perhaps uirlou, or some such word, is unluckily omitted after X/>»trJo3. 
Jesus Christ, the Author of our hope. But see l Cor. xiv. 33. 

Dr Owen. 

3. KaQtop zstxpsxcCKso-a. as crgoo-fxeTfat h 'E$eVa>] Read ra-goV/xejvaj in the 
imperative ; otherwise some verb is understood to make the sense deter- 
minate: As I besought thee, abide still at Ephesus. Castelio, Knatch- 
bull. — Or, with the Syriac, omit Ka&wg. — Or, after KaQcog vra^exaXea-a. 
as, understand ourco zrapaxoCka). Bos, Ellips. Groec. 

Ibid. jW vra.pa.ryefav}s] The sentence is imperfect: to render it com- 
plete, after xahwg ro-a^sxaAeo-a &c. supply ovtco xod vuv rsapa.xa'kvi, Xva. &c. 
The like may often be observed elsewhere, and in the best classic Writers. 

Dr. Owen. 

4. ju.u'Qoj£ xa) ysveuXoyloug~] F. ysvsB'Kia'Koyiaig. P. Junius. — Or, xevoXo- 
ylaig, vain talking. R. Bentley, apud Wetstein. 

Ibid, axepavrois] F. cnrsptxToig, genealogies unsearchable, as Phavorinus 
in Lexic. and Schol. Aristoph. in Nub. ver. 3. Obs. Select. Hallens. 
torn. x. p. 360. 

Ibid, otxooo^.lav,'] Better oixovoplav, which is the reading of Mill, and 
of above, forty MSS. See D'Orville in Charit. Aphr. 

Bowyer, Dr. Owen, Gosset. 

11. xutol to euafyi-kiov rife M&s] F. KAI TO EYArrEAIfl, con- 
trary to sound doctrine and to the gospel, &c. Pricceus. — Better, per- 
haps, with the Clerm. MS. and Vulgate Version, ry xara to euafysT^iov. 
See chap. vi. 3. Dr. Owen. 

18. xara rag zTpooiyoucrag Iwi as zspo<pv\TBlag~\ F. exl SOT, according to 
the predictions concerning thee'. Dr. Mangey. 

CHAPTER 



TIMOTHY, EP. I. CHAPTER II. 549 



CHAPTER II. 

1, 2. By hyjasig, I understand petitions for a supply of our wants; by 
ttpoo-eo%a), vows to the Almighty in return ; by svreu^eis, meditations, and 
that intercourse which passes between God and our own souls. 

Bp. Barrington. 

2. wVep — rsavroiV raov sv u7rspo^f} ovtwv' Iva. rjfoepw — (itov Zia.y(u[xsv\ F. 
Omit the point at ovrwv, all placed in authority for this end that we 
may lead a peaceable life. Beza. — uirep fiao-ihswv, particularly for 
Mngs ; otherwise there would have been no need to mention them, when 
he just before said urrlp ■nravrwv av^qunroiv. Markland. 

Ibid. ce/JtvoTTjV] Our Translation here renders csp/orr^, honesty; 
which seems not to reach its true and full meaning. Aristotle defines 
it, ft.OLha.xri xa.) sua-yfi^vov j3aguV»je. Bp. Barrington. 

5. Ei£ yag 0eo£, slg xa.) psG-iTris ©sou xa.) avQpcoVajv, aj/Sga)7ro£ X/JJOio^ 
*l7]o-ou£.] Distinguish at avQpcu7rog, There is one God, one man mediator 
between God and men, Christ Jesus : it is not 6 avbpooTrog, nor 6 (j.s<rlrrjg. 

Markland. 
Ibid, slg xa) ps<rtTr)$ — av$pct)7rog X§kt)o^] Read, 'O avftpwTrog ~Kpi(flog 
'Irjtrovs, the man Christ Jesus. It is exegetical of the preceding slg. So 

1 Cor. xi. 2. sv) avbp) — ra> ~Kpi<fl(p. Matt. xix. 17. ou$s}g ayaQog, el pr) slg, 
Qsog. And Matt, xxiii. 9, and 20. Markxiv. 20. James iv. 12. Johnvi. 8. 
viii. 41. Pricceus. 

6. cLVTihurgov V7rsp zsavraav, to [KapTupiov xaipoig \%loig.~\ Read, avrlhurpov 
u7r\p zjavrcov twv MAPTYP12N. P. Junius. — Connect xaipoig Wiaig with 
1ts0*jv in the following verse, a gospel of which I was in due time ap- 
pointed a preacher. fiaprupw, a gospel, as 1 Cor. i. 6, ii. 2. 2 Tim. i. 8.. 
10. Knatchbull. — Rather connect xaipoig \%loig with pagrvpiov, and that 
with what follows: a doctrine to be borne witness to in due season, of 
which I am appointed a preacher; pagrupiov in the accusative, as svhiy^a, 

2 Thess. i. 5. Castelio, Bengelius. — The words to paqrupiov are wanting 
in the Alexandrian MS. And Beza, with Steph. MS. iy, would read to 
lw<f)r)piov. Dr. Owen. 

7. sv XgKrlo).] These words are wanting in several MSS. and antient 
Versions. But as they occur, Rom. ix. 1. without any mark of repro- 
bation, I see no reason why they should be thought commentitious here. 

Dr. Owen. 

9> 



550 CONJECTURES ON THE NEW TESTAMENT. 

9. 'Qtraurcog xou rag yuvalxag — xoc-p-sly saurdg^] The same document i» 
delivered to the women by Epictetus; and, which is somewhat remarkable, 
nearly in the same words. Uf>o<re%eiv oZv d^iou, hot. afoOoovjai, Sio'tj IV 
ouSsvi a7vX<w ri^cSvlat, i\ ra> xocr^iai <palvs<rQai, xa) a\Zr^k.ovsg sv (raxfipocrvwr). 
Enchir. Cap. lxii. Ed. Cantab. 1655. Dr. Owen. 

10. aX?C (0 nrpsVsj yuvai^iv eirafysTO^o^ivong QscxriSsiav) Sj' 'ipyoov ayaQdovl 
Either, I will that women adorn themselves — not with embroidered hair, 
but (which becomes women to do who profess godliness) with good works; 
or, as «o«TfXcTj/ eavrag AT s^ywv ayaQwv can hardly be said, and the con- 
struction had been more naturally continued by EN epyoig ayabolg, we had 
better connect hi spycov ayadcov with e7rafys7^Ko^(vuis, leaving out the pa- 
renthesis: Thai women adorn themselves, not with embroidered hair (0, 
i^ e. xa(? e) as it becomes women, who promise godliness by their good 
behaviour. Theodoret, H. Stephens, Estius, Knatchbull, &c. — For 
vspk-Kzi, Pricseus would read cog crpsirsi, as Coloss. iii. 8, cog avyxsv. Eph. 
V, S) xa^cog argeVet ayloig. Eccles. xxxiii. 28, cog zspkirzi aurco, which is 
needless, because zsaifiv is understood. 

15. %(o^(reraA Se — lav [lelvaotriv k.t. A.] Tvvrj in this passage is a general 
term, and includes the whole female sex. Translate therefore, The sex 
shall be saved in child-bearing ; — especially those of them who continue 
in faith and charity, and hi holiness with sobriety. Dr. Owen. 
Ibid, osot Trjg rsxvoyoviag,^ Medea says, 

cog Tp\g dv Tisap ounr&a. 
(fl-qvui 9-|Aoj|x' dv fu-aAAoi/ r] tsxsiv a.7ra^. Eurip. Medea, 250. 
Among the many difficulties attending this passage, the change of number 
from (rcobrperou to {uelvaxriv is not one of the least. Bp. Barrington. 



CHAPTER III. 

1. ILo-loff Xoyo?] This should rather be joined to the foregoing as- 
sertion, which wants confirmation, as at ch. iv. 8, 9. 2 Tim. ii. 10, 11. 

Piscator, Markland. 
4. rixva. e%ovla h u7rorayj} pera. zsa.<rt\$ <rep.voT7Jlog~] Rather, with a 
pomma at uirorayy, refer psra raw^ arepvorylog to J8/00 olxoo zxpoicflapsvov. 

Hombergius. 
15. h o'lxta ©sou ava(flp£<ps<rQai, tfrig l<flh IxxTapla 0soO ^covrog, <f]6?vos 
na\ i^pawip — ] To avoid the too close repetition of 0eov, distinguish, 



TIMOTHY, EP. I. CHAPTER III. 551 

lv olxu> @sou, ring Icflh sxx7^r](rla, ©sou ^cuvrog (flv'hog, xou sGpatcoy.ct rijg 
aXrfieiag. D. Heinsius. 

Ibid, r^ng s<fl\v exxTsTjirla ©sou ^ovroj] Include these words in a paren- 
thesis, (fluT^og xu\ edpaloapa. rf,g akr^Belag refer to Timothy. — A new section 
should begin at crlvTvog, and be continued on to ra-aparrou ver. 7, of the 
following chapter. SruAo£ xat £%pa(a)[j.a. rrjg aK^slag, tea) OjW,oAoyoufxsvaj£ 
jxsya, l<f\\ to rijg sv<re€elctg ixixflypiou. J. Mede, p. 623. Schmidius, Ca- 
mero, J. Capellus, Eph.iv. 12. Bengelius. See Gataker, Cinnus. 

l6. {Lucflyptov &sog £$>av?pa)$rf\ For &eog etpavepcodr], perhaps Xpuflog 
JQavaTtoQij; and for altpQrj aPysXoig read eu<p07) airotflohoig. R. Bentley, ap. 
Wetstein. — The word mystery is masculine in the Eastern Versions, and 
the relative used instead of the word God is so too, at least as probably 
Masculine as Neuter, especially in the Coptic, iEthiopic, and the Arme- 
nian. The Alexandrian has OC, which was the reading these Versions 
followed. All the Greek Versions are consentient in reading with a rela- 
tive. So that the Translators plainly took it to be OC. And why not OC 
refer to fxuiflripiov, just as v-irk^a. — aurog, Gen. iii. 15, and ra> zuvsvpali og 
e<fliv appaScov, Eph. i. 13, 14. Dr. Mawers Lett. I. p. 6, 7. and Lett. III. 
p. 19, in answer to some Queries, &c. York, 1758. — To this it may be 
replied, that by Synthesis a Person is understood in the instances al- 
ledged; as in o-Trs'pjxa, the male offspring; h raWju-ot] 1 [0s«5] og: Can we 
say the like of jututrTjjpjoi/? — But that *0 e$avs^a»Q*j was the reading of all 
the MSS. before the fifth century, Sir Isaac Newton hath shewn, Letter 
to Le Clerc. — And though Berriman has produced above fifty MSS. be- 
sides those commonly noted, which read ®sog, yet none of them are older 
than the tenth century. — Many Interpreters at first referred to [wrflypiov, 
which precedes; but observing that a mystery could not be said to be 
received into glory , they made to be the subject of what follows : that 
which was manifested in the Jlesh was justified by the spirit. *0, as 
l John i. 3. John i. 4. 46. iii. 26*. 34. Matt. xix. 29. Rom. ii. 2. — OC 
and ©c are supposed to be interpretations of O, which cannot be said of O 
for OC or @c. Wetstein. — The different attestations of eye-witnesses con- 
cerning OC in the Alexandrian MS. (some affirming the former letter to 
be ©, some O) was thought to be accounted for at last by Professor Wet- 
stein, who discovered that the cross stroke in it, which was discerned by 
some, was no other than the middle stroke of the 6 in 6TCEBEIAN, 
1 Tim. vi. 3, written on the back page, which appeared through the 
vellum as written on the O, when held up separately to the light ; but 
was not visible when laid flat on the next leaf. See Prolegom. p. 21. But 

this 



552 CONJECTURES ON THE NEW TESTAMENT. 

this observation proves to be not altogether true, as a learned -friend in- 
forms me in the following words : 

"Dear Sir, August 1771. 

•"I examined that celebrated passage, 1 Tim. iii. 16, in the Alex. MS. 
with all the attention and accuracy I could: And have this to observe 
upon it, viz. that Mr. Professor IVetsteiris account is true in general, 
though not exact in some few particulars, and those perhaps of no little 
moment. 

" It is true, as he says, that the Theta in this MS. is a perfect Circle, 
(but thicker at the sides than at the top and bottom) and that the Trans- 
verse Line, which always runs through the Centre, is very thin, Jine, and 
slender. 

" It is also true, that the new Stroke or Line drawn in the Circle by 
tome modern hand, lies above the Centre of it, and does not reach from 
one side to the other: so that the old Transverse Line might formerly 
have been seen (if there really was such a Line) after the Correction was 
made. I say formerly, for now the MS. is so thumbed, that one can 
form no Judgment of it. Besides, it seems to me as if the Word in 
Question had been scraped with a Knife. 

"As to the Representation which Wet stein has made of the Appearance 
of the Letters, when the Leaf is raised up, and exposed to the Light, it 
appears to me to be true only in part. 

" The 3 on the back Page does indeed cut the O in the front, but not 
in the Straight direction he would insinuate. It is inclined a little; so that 
the Top of one (viz. the 3) comes below the Top of the other: and the 
same is to be observed of their Bottoms. Hence the middle Stroke of the 
9 falls obliquely on the O, and not directly through the Centre, as he 
says it does : neither does the Arc of the 3 reach so far. Therefore this 
Line, supposing it to be visible through the Parchment, which it is not 
when the Leaf is down, would not make the evanescent Line he speaks of. 
" The whole appears thus, 30. 

" I should remark to you that all the Part of the O, included in the 
Arc of the inverted Epsilon, seems to have been scraped with a Penknife, 
except a little point just at the place where the middle Stroke of the 3 
cuts the Circle. There is a recent stroke drawn above the oc, and 
supposed to cover the old one. But to me it appears to cover no such 
thing. It is higher above the Word, than the Strokes are elsewhere 
placed. It is very thin on the right hand, and such strokes are elsewhere 
very thick, especially at that End, 

" Upon 



TIMOTHY, EP. I. CHAPTER III. 553 

"Upon the whole, there is no Affirming at present how this MS. read: 
that is, whether OC or ©c. But upon comparing ©c in the same Page 
with the word here written, I am firmly of Opinion that they were never 
the same. There are two Signs to discover 0=cj by. The Line through 
the Theta, and the Line above. If they were both here originally, why 
should they be inked over again? Or if one of them, why should that 
be meddled with? If neither of them, the Reason of the Correction is 
plain. There is no Instance, I believe, to be found in the whole Book 
besides, of two such Omissions relative to this Word, and very few of one 
Omission. This deserves to be attended to, 

" Such is the result of my own Inspection, Others, of better eyes, I 
confess, than mine, still insist that the old strokes are discernible through 
the new ones. But if the old strokes were so plain at first, as to continue 
visible to this time through the gross medium of the imposed coverings, I 
cannot possibly conceive what could induce any modern Corrector to re- 
touch them, or meddle with them. Yours, &c, H. Owen." 

I have repeatedly examined the place in question in the Alexandrian 
MS. w r ith great attention ; and can fully confirm the report of Dr. Owen. 
The recent stroke above the OC is of very modern date, and remains quite 
black. The O in the middle of it, which appears to have had a dot in it 
rather than a stroke, is almost vanished ; and the middle of three lines, 
immediately under the doubtful passage, is almost obliterated by the 
fingers of inattentive examiners. J.Nichols. Sept. 5, 17S1. 

16. a>$0ij aPyshoig] seen of angels. Why not seen of the apostles his 
messengers? Gosset. — To translate afyihoi<; messengers, will not seem- 
ingly help the mystery. Every proposition ought to be a mystery and 
paradox. 1 Cor. xv. 5. 7. The note of Beza is this: " Non potuit mag- 
nificentius praedicari augusta hujus mysterii majestas; nam proculdubio 
in ipsum Christum {id est visibilem Deum) intueri, quam incredibilem 
voluptatem attulerit Angelis, ipsi luculenter declararunt illo nobili cantico 
quod recitatur Luc. ii. 14." This would have been something, had he 
been seen by Angels only: but this a-ayrrjpov (Luc. ii. 30) was visibile 
otnni carni (Irenseus III. 9.) as well as to Angels. Markland. 

Ibid. w<pdr] a.fy£hm$] If a criticism I -have heard of may be admitted, 
which, instead of a.fyi'hois, angels, would put av9ptoVo*j, men, it seems very 
agreeable to the Apostle's climax, and scope of his reasoning. Bp. La- 
vington, Enthusiasm of Methodists and Papists compared. 



4 b CHAPTER 



554 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER IV. 

3- a7T£^so-9a» fipcoparcav] F. avri^so-Bai, to adhere to food. Isid. Pelu- 
siot. I. iv. ep. 112. See Mill, Prol. 917. — Some erroneously think that a 
verb may be understood of the opposite sense to the preceding verb: as 
after xcoKvovtcov yay.stv, [x&evovTwv] 6«re;£s<r9a*. But in olvov — xa) o~7tov 
ehovrag, Odyss. II. 110, s$co denotes in general to consume, as Odyss. A. 
250. ''EiTTirpeireiv 1 Cor. xiv. 34, is not only to permit, but to enjoin, as 
II. K. 421, whence eirlrpmcag, a steward, Matt. xx. 8, and so of the rest. 
(2.) Oecumenius falsely imagines that as p Qaysiv (bpoopara is kirkyz^cn, 
^cofxarwu, so xcoT^iiai a.7rs%e(rQai is the same as xay'hoa) p) (paysh. He did 
not consider that, in pj Qouyiiv independently, pj is negative; but that 
after verbs of forbidding it only seconds or enforces the prohibition, and 
is therefore indifferently expressed or understood. My tpayeh alone is not 
to eat, but xldXikd pj tpayeh is I forbid eating. So xwkuai ya^slv, or p) 
ya.[x.eiv, I forbid marriage; xaoKvw owrir^sa-Qaj, or pj aTre^so-Qai ^tpa)^.a.Tiov, 
I forlid abstinence from food, contrary to the sense required. Ylph 
a7ragvr}<ry p) siUvai p, Luc. xxii. 34, thrice deny that thou hnowest me, 
the p) is either omitted, or expressed, avriTiiyovrss ava.<f\a<riv pj etvai r . 
Luc. xx. 27. who deny that there is a resurrection. Kypke. — So a7rs«re 
pjre 7s7^a(flav pjrs ppjXav tivol rarotT^raerOaf too <ra)/Aaro£ slxova. interdixit 
ne quis pingeret velfingeret corporis sui effigiem, Plut. Vit. Agesil. And 
without pj, KcoAusw 'AvTiyowv \<r%ugov ylvecrQou prohibere ut crescat Anti- 
goni potentia. Diod. Sic. p. 742. D. ed. Steph. — Read then without the 
comma at ya^siu, forbidding to marry by abstaining from food, the ar- 
ticle rip being omitted, as zsrsipa^sls tov ®eov sx^s7vai, for tw £7riQslvai, 
why tempt ye God by putting a yoke on the disciples, Acts xv. 10. 
Schmid. — Or read AnO3e;£s<r0ai 3pa)j^ara)V, forbidding to marry, to 
partake of food, which, &c. — Or, AnEXOMEN&N 0ga)px7w, re- 
moving, taking away food; as Homer, Odyss. O. S3> Nija exag vyo-cov 
a7rs%eiv, Ep. Duse, p. 29. I answer, 'hivkyjo in the active so signifies; 
but never will it be found in the passive or middle voice in that sense. — 
' AivB^so-hai may seem to need no alteration, from what Laertius says of 
Pythagoras, p. 507, tcou Se xoa^iov aTyyopeusv e%e<rQai, which should be 
corrected <x7rr)y6peu£V a.7re%so-()ai, as appears from Suidas: Uuftayopa to. <rvp- 
GoKuriv tu§s- TaJv xoa^cov AHEXE^OAI. — But Mr. Toup says, xio'Kbusiv 
cbrs^so-Qai is not the same with airaybptusiv a-n-e-^sa-hai. I think it is: read 

therefore, 



TIMOTHY, EP. I. CHAPTER IV. 55$ 

therefore, says he, xwXoovtwv yafiiiv, KEAEYONT&N a7re^s«r9a». So 
Plut. in Coriolanus: KHAY12N [xr\v e7rsucovt<rai rr\v ayopav, ufyeXso-Qai Ss 
rr\v §7jjaa^/av tov Srjjaou KEAETI2N. See on Suidas, voc. Uuftayopa to, 
c-ojx£oAa, Par. III. p. q6\ — But, to make this prophecy plain, a clause is 
wanting in the second verse, which Epiphanius has happily preserved in 
his 78th Heresy, after the clear testimony against Saint- worship, &c. had 
been long before disguised. 2. ["E<roi/reu yap vexpotg Xargev-iVTsg, wg xa\ eu 
rS '\<rpay\K eo-e^afrHr^au] eu u7roxpl(rei •tyc'jfio'Xoycov xexaMT-e\oi<j\xeuiou Tyv \<Siau 
(Tuvuh7](riv, 3> xoSKmUTUiU yapelu, awe^ecr^ai (bgcopaTwv, &c. 2. [For they 
will come to be worshipers of the dead, as in Israel also they worshiped 
them] through the hypocrisy of men given to lying with seared con* 
sciences, 3. of men forbidding to marry, commanding to abstain from 
meats. Mr. Mann's Critical Notes on some Passages of Scripture, p. 93, 
& seq. 

12. h zjvev[xdli,] These words are wanting in several of our principal 
MSS. and of the antient Versions. Dr. Owen. 

14. 8ia ZTpoQyjTetoLg, ^.sto. sm^iascog tcHu ^eipaiu rou rs'peoSoTepiou.] Connect 
8»a TATpotprjTeiag — too rzrpeo-GoTegloo, the intermediate words between commas. 
Imposition of hands was properly made by one, and the worthiest person; 
consequently by St. Paul, 2 Tim. i. 6. Prophecy was made by many, and 
by equals, who wished Timothy success in his ministry. Bengelius. 

15. Dele eu before ra-aeriv: that thy profiting may appear to all men, as 
English Version. Dr.OwEW. 

16*. e7rl[Aevs auTolg.] Qu. what does the relative auroig refer to? The 
whole, perhaps, a marginal gloss. It seems to disturb the sense : and it 
is not acknowledged by the JEthiopic Version. Dr. Owen. 



CHAPTER V. 

4. El 81 rig fflqa Texua 4} exyoua s-^ei, \J.au^aueTcoo"av rsp&Tou tou '18pbv olxov 
eutreSeiv, xai apoiSag ouTroli^ovai Tolg zjpoyouoig'] It has been doubted whe- 
ther this is a precept given to the children, or the widows. We say to the 
widows, which would have been clearer, if in the latter clause it had been 
xai [hi^ao-xsTaxrau] ap.oi&ag, &c. But pavftaveTwo-av is used here in the 
former clause to learn neutrally; in the latter to learn actively, as Horn. 
Odys. Z'. 233. f. 72. Let them [her] learn first to shew piety at home, 
and learn her children to requite their parents. Misc. Observ. Sept. & 
Decern. 1738, p. 430. ed. Amste-1. — After otxov, the verb oixeiv has by 

4 b 2 mistake 



556 CONJECTURES ON THE NEW TESTAMENT. 

mistake been omitted, as in a similar expression it is in Schol, on 
Aristoph. Lysistr. ver. IO37. — It is scarcely Greek without it: Read 
then, pavQavsTaxrav tztdcdtov tov 'i&iov ojxov OIKEIN, eucreSeiv, xa) &c. If a- 
widow has children or grand-children, let them learn first to govern 
their own house, to fear God> and to requite their parents, otxov oixeiv, 
is to govern a family, Xenoph. Oeconom. c. i. AoxeH youv o\xov6[xo<j ayaQot* 
elvai s3 OIKEIN TON EATTOT OIKON, It is the part of a good 
ceconomist to govern well his own family. Toup, on Suidas, voc. Ours. 
cvv xsavcohefyoHriv, Par. II. p. l8l. 

9. Xvjpa — pq .g.Aarlov IrdHv e{;rixovla„ } ysyovvTou ev!bg avhpog yuiW']- Agreeably 
to the Basil Ed. of 1540,. place the comma at yeyovma,$ ip connect, the 
participle with what precedes, not, as the common Editions, with what 
follows. For though nouns, which denote duration of time, are joined to 
verbs sometimes in the ablative, yet, with verbs substantives, they are 
put in the genitive; as, 'A^s^ccvhpog a.7ro$vri<rxa)v Suo xcd Tpiotxovla. stwv lye- 
vsto. So Luke iii. 25, riv (atrsi Itwv rpiaxovla. Besides, if yeyovuict was to 
be connected with what follows, it ought to be ska-flayv (not s7mt1qv) Irwv 
E%7jxovla. Schmidius, Raphelius in Xenoph. and approved of by Hutch- 
inson in Xenoph. Cyrop. 1. i. p. 12. ed. 8vo. — The punctuation may be 
good, but the reason for it is ill founded. 1. Though yeyovma were joined 
with the latter sentence, oZtrcc or some equivalent participle must be un*- 
derstood in the former, as %dppa evvevyxovlu, stwv OTSA, Gen. xvii. 17. 
ed. Aid. 2. The addition of the participle, whether ourra or ysyovuia, does 
not affect the comparative %7\wf\ov, which is a neuter adjective agreeing 
with p^s^a understood; as srXsTov 'Iaiva <SSe, Matt. xii. 41, and elsewhere. 
3, The genitive srcov does not depend on the verb, substantive or. its parti- 
ciple. If, as Vossius observes, we can say exercitus viginti millium, we 
may say exercitus paulo plus viginti millium; the genitive being governed 
of exercitus, and plus agreeing with negotium understood. So here the 
sentence at length would be, yf\qa. srwv s^xovla XPHMA [Arj eAaflov; 
or, p^p«, XPHMA jtwg eKarlov 'H XPHMA srwv e^xovla: ov.j %fipu, 
XPHMA stcvv [x,t) sXcltIov *H e^xovla. Strabo, 1. ii. p. 80. too he rs^og e% 
ra-Xew/sou to jXEt/ oux eAafl.ov elva.i hoxel rwv BTrlaxia-^iklaiv [cflahlcovj, the side 
to the east does not seem to be lessJhan vn thousand stadia; and 1. i. p. 
57. Taboos ctAIov tujv hiar^iT^ioav (flaViwv euro %a7\d.il7]g hie%ovra.g. Lastly, 
allowing Schmidius in his own language to say, that genitives of time are 
joined with verbs substantive or their participles; we must not suppose 
only genitives are so joined, as yeyovcog erwv £63ofW]'xov]a, in Diog. Laert. 
Vit. Socr. c. 44, but accusatives, as 80a xql) rpiuxovja yeyovcvg %ti\, Plut. 

Apophth, 






TIMOTHY, EP. I. CHAPTER V. 557 

Apophth. different prepositions in each construction being understood. 
See G. Voss. de Constructione, c. 15. Perizon. in Sanctii Minerva, 1. iv. 
e. 2. and his Dissert, de Augustei Orbis Descript. § 24, and others. — 
Bengelius, perhaps aware of this, retains the common reading, joining 
ysyovina to the following clause. We, with Schmidius, to the preceding ; 
not because the construction so requires, but because it makes the sense 
determinate, which otherwise might be ambiguous; not a widow of sixty 
years, i. e. so long in the state of widowhood, but with yeyovma, a widow 
sixty years old. See on Acts xxv. 6, where the critical spirit took an- 
other turn, and ^"Ketoug was objected to when used for rxhiov; as here, on 
the contrary, sXarlov, unconnected with the participle, because it is not 
eKarlaiV. From the same reasoning, Pricseus would here correct the 
Vulgate, non minus lx annorum into minor; but as plus uno perenne 
scecio is used by Catullus, and mancipia minora annis viginti by 
Livy, xxxix. 44, so, I presume we may say, with Pliny, Ep. 1. x. qui 
minores xxx annorum erant, or, with the Vulg. non minus annorum- 
lx. Bowyer. 

9. " Wife of one man." See Saxa apud Fabretti, p. 324, n. 447, de 
yvvctigi MONANAPOIS, and Hagenbuch ad Blauer, p. 150, quarto. 

Weston. 

1>3. "Ajxa 8e xa\ apyai pavdavovcri Ts-sgisg^o/xsva* rag olxlag] They learn 
to be idle; for which we should read apysiv pavQavouar, or, perhaps, apyai 
AANQavouo-i Tsspiep-xpiusvai, idle as they are, they privately run about 
houses. Dr. Man gey. — The emendation is right, but ill understood j the 
sense is, And besides they Jail insensibly into an idle way, trotting 
about from house to house. So Hippocrat. ad Damagetum: biahavbavu 
vos-icov Tsoig 6 xoV/aoj, The whole world is ill, and do not know it. And the 
Apostle, Heb. xiii. 2, S»a raurt\g yap I'XaQov rw\g %evl<ravTsg afyeXwg, have 
without knowing it entertained strangers. Toup, Emend, in Suidam, 
Par. II. p. 125. — I should submit with deference to this Author's judg- 
ment ; but as he joins Aai^avouo-t with apyai, not with Trrspisq^ct^svai, I 
wish he had produced a similar instance, where AavQavouo-j.is joined with 
an adjective, not with a participle. Bowyer. 

Ibid, ou fxovav Se- apya), aXXa xa) iphuapoi xa) crsg/egyoi, Aa?vou<rat to. [Ay 
Ssovla] F. AAAHSAI, connecting it with y.avBayou<ri, being idle, they 
learn to go to and fro in families; and not only idle, but triflers and 
busy bodies, to say things they ought not. D. Heinsius. 

21. pjSsv zsoiwv xara vrpoo-xKurtv] So the Vulgate seems to have read, 
F. ■&p6<rxKrj<rw, through faction, (as mr^oasxT^r^, Acts v. $6), which is the 

reading 



558 CONJECTURES ON THE NEW TESTAMENT. 

reading of several MSS. Dr. Mangey.— Or, perhaps, nPOKAH^IN, 
through provocation. Erasmus. 

23. Myxiri ulpoxorsi, &c] Sir N. Knatchbull would have this whole 
verse omitted. — But against the joint suffrage of all the MSS. and antient 
Versions. It ought perhaps to stand at the end of the chapter ; for here 
it seems to disturb the sense. Dr. Owen. 



CHAPTER VI. 

3. py rspcxrspxsTai uyialvooo-i T^oyaig] As no example of this sense of 
>sTpo(rip^srai elsewhere has been given, perhaps we might read argoc-s'^sTa*, 
or 7^po<ri(r^irai, cleave awe? adhere to the wholesome words; or rather 
OTgoo-e^sj, give heed to the wholesome words, as 2 Pet. i. 19. Acts vni. 6. 
xvi. 14. 1 Tim. i. 4. Heb. i. 1. Tit. i. 14. &c R. Bentley, Phil. Lipsi- 
ensis, ep. i. p. 75. — Tlpoa-ip^oixai is to follow, to approve, and embrace. 
Philo de Gigantibus, p. 289, ed. Francof. Discant vero hi omnes y.r$ev\ 
OTgoo"e p-^strba.1 yvco^ji rdiv elpr^evmV rouro 81 etfli y.v\ ^ao^.d^eiv aura xou owro- 
Ss'^sa-Qat zshiov rod (xsTplou, nullam ex his rebus animo sectari, id est, ultra 
quam par est magni Jacere, et approbare. Paulo post dicitur, sapientem 
non debere has felicitates, paxpuv a^sa^rjxulag Tspoa-ip^Ba^on, longius re- 
motas sectari. Kypke. — Confer quoque Duas Epist. h"earcii, Lond. 1721. 
editas, p. 6, 7. 

3, 4. E7 rig sTspobibourxoiKsi — rsrucpa^aj] Read, rsru^XwIai, is BLINDED 
knowing nothing. Pricaeus. — Is he that teacheth another doctrine neces- 
sarily proud ? may he not do so for want of better information ? Is he 
always employed in strife, about words? Perhaps ver. 4 should be a con- 
tinuation of the subject begun ver. 3. If any man teach otherwise, and 
uttend not to salutary words, he is proud, &c. — -from such withdraw 
thyself Camp. Vitring. Obs. Sue. Diss. III. i. c. vii. p. 221. D. Heinsius. 

4. <$>$wog, hptg, ^a<r<prjj«.» / ai] F. <pbovoi, spsig, in the plural, as the Vulg. 
and some MSS. and all the following nouns are. Pricceus. 

g. £7ntJu(Xia£ — avavfrouj] Nonnulli legunt avovyroug, forte quod insolen- 
tius visum avorjroug hie dici S7nbu^.ia.g. But the affections are said to be 
avovj-roK As Plutarch discr. adul. et am. p. 6l. ed. Francof. &u/xov IvrzivaiV 
avoyrov, inciting a senseless anger. And in Sertorius, p. 581, <pQ6vo$ 
v)7fJ£To xou <^Aoj avor^rog, envy and a foolish emulation of his power. 

KypJce. 
17. 



TIMOTHY, EP. I. CHAPTER VI. 559 

17. To7$ zsXoixrtoig Iv rca vuv alwvt, zsapafyeXXs py y\f/7jAo<£jSOVe»v]} Remove 
the comma to zs'hooo-hoig; Charge them that are rich, not to be high- 
minded in this world — but to trust in God: Thus preserving the opposi- 
tion between the two parts of the sentence. See l Cor. iii. 18. Mangey. 

19. a7rodi)<ravplgovToig — S-s/xsAjov] Laying up in store a foundation 
seems a discordant metaphor. Perhaps, hsj/xvjAjov, a treasure. P. Junius. — 
Or, 9-e'jw.a "hiav koCKm, a very good deposit um. See Tob. iv. 9, 10. & He- 
sych. in voc. Bos, Exerc. Philol. 

20. rag fisGfaoog xsvo<pcoviag] Y.xatvoQxoviag, profane new-coined words, 
as Vulg. Vocum novitates, Chrysostom, Tertullian, & ah in Wetstein. 

Ibid. " That which is committed to thy trust." T^v zrapaxara^xr^ 
7*.aGcov bixalcog airofiog. Stobseus, p. S9- Weston. 

21. and 2 Tim. ii. 18. atflo^sa), to miss, let slip, foil, is rather uncom- 
mon. It occurs however Wisd. eh. vii. 20. and viii. 11. Barrington. 



SECOND EPISTLE TO TIMOTHY. 



CHAPTER I. 

3. . -ta^APIN e%a) rip @t<p, to Xurpsuto — Iv Kahupa <rvv£i&ri<r£i' cog a&ia- 
T^snflov %%(o rr\v rarsgj <rao pvelav] Camerarius saw a difficulty in this ex- 
pression of giving thanks for doing a voluntary act, viz. that he mentioned 
Timothy in his prayers. Different is this form elsewhere: Philem. Eu- 
%apufldi — zsavrole pvelav <ro'j zsoiou^usvog. Perhaps, therefore, changing 
<rvv£i$r)<rsi wg into a-vvsi^ascog, we should read thus: Xaptv £%a> rco @s«>, <p 
■koLT^m—h KA0APOTHTI STNEIAHSEIi^ ahcChzi7r%v EXGN nep) 
<rou [xvslau. D. Heinsius. — Perhaps, after ®ea>, we should supply from 
Rom. i. 8 — 11. [w7T£p <rou* [xaprvg yap jutou leftiv b ®sbgj cp Xarpsuco. x. r. A. 
Piscator. Connect "Kaptv s%(o — rrvveiZiqa-et with u7ro[K,V7\(riv XapGaveov x.r.'k. 
ver. 5. the intermediate words being placed in a parenthesis; and then the 
reason of his giving thanks will be obvious and express. If there be still a 

difficulty 



560 CONJECTURES ON THE NEW TESTAMENT. 

difficulty with respect to the particle cog, it may perhaps be removed by 
rendering the sentence with an admiration (cog aZia7^si7flov\ how incessantly 
mindful of thee am I! Sac. Or, what incessant remembrance have I of 
thee! &c. &c). Dr. Owen. 

9, 10. Perhaps all from ou xa.ro. ra egyoi, ver. 9, to a4>0ap<now, ver. 10, 
should be included in a parenthesis, and the words connected: roO a-ooa-au- 
rog r\\xag, xou xa"\i<ravTog — Zia. tov soafysT^iov, M^ho hath saved its, and 
hath called us with a holy calling — through the Gospel; but that life 
and immortality were manifested by Christ, who abolished death. Dr. 
Parry, Defence of the Lord Bishop of London, against the Author of 
The Divine Legation, lj6o, p. 37, 58. ed. 2, and so Schcetgenius.— • 
But 2>ja tou lualyzhlov, may be connected with QavepwQsiirav ?wa t% eTKpa- 
vslas t°S <rwT7Joos [xal] hia. tou JuaJysTuou, per apparitionem servatoris 
nostri Jesu Christi [et] per evangelium. Bengelius. 

12. oTSa yap a> Tx*7ricf\euxa7\ sc. e[xa'JTou. I know to whom I have 
trusted or committed myself. See Luke xvi. 11. John ii. 24- Gosset. 

Ibid. vTS7rsi<r[j.ai on ftovarog l(f\i\ F. Zuvarog %<ryi, that YOU ivill be able 
to keep what I delivered to you, until that day. R. Bentley, ap. Wetstein. 

Ibid. " I am persuaded, that he is able to keep that which I have com- 
mitted unto him against that day." 

The Jews called the life of man, God's deposit. "If anyone," says 
Josephus, "shall confound or ill-use what is committed to his trust, he is 
both infamous and perfidious; but should he separate the soul from the 
body which God has entrusted to his care, can he hope to escape the ven- 
geance of the injured?" "If you receive a deposit," says an author in 
Stobseus, " religiously return it." Natura dedit usuram vitae, tanquam 
pecuniae, nulla praestituta die. Cicero. Stobseus, p. 39. 

But what was it that St. Paul committed to him in whom he believed, 
and was persuaded, that he was able to keep against that day ? It could 
not be the Gospel of Christ, for that was committed to Paul as well as 
Timothy. It could not be his life or his spirit, for that he had not re- 
signed, but had in his own keeping. The life and soul of us all are most 
certainly in the hand of God, but not in the nature of a deposit, till they 
are given up, and the depositor dies, and uses his life or soul no longer. 
Thus Christ in his last moments says, " Unto thee, O Lord, I will com- 
mit my spirit:" Hapa^a-o^ai. Thus the Seventy translate the Hebrew 
of Ps. xxxi. 6*. where the verb is future, TlpDN, " Into thy hand I will 
commit (as a deposit) my spirit," that is, when I die. And thus in a 
more particular manner consonant to St. Paul are the words of St. Peter: 

" Therefore, 



TIMOTHY, EP. II. CHAPTER I. 561 

(i Therefore, let them that suffer according to the will of God, commit 
the keeping of their souls to him in well doing, (that is, suffering or 
dying,) as unto a faithful Creator." 

From all this I conclude that our present translation of the twelfth 
verse of the first chapter of the second Epistle to Timothy cannot be 
right; and I propose an alteration in the version, in order to preserve, as 
it appears to me, the consistence of the place. 

" I know whom I have believed, and I am persuaded that he is able to 
keep that which I shall commit unto him unto that day." Mou zzapatjyxrp 
is not, in this passage, what I have already committed to the care of God, 
but what I shall in future deposit, when I suffer finally and die for the 
Gospel, and when I shall deliver over my soul into the hand of God. See 
Stobseus, Eel. p. 6*00. Weston. 

13. ^xouarocg sv rsi<flzi~\ Place a comma at rjxo'ja-ag, and connect, Ttoto- 
•7rto(riv%xs — h xzlcflsi, Hold fast in faith the form, &c. Bengelius. 

l8. So)rj aural b Kupjo£ svpsiv =?\.eo£ zscLpbi Kuptou Iv Ixsivy ry *J|xsga] This 
in a parenthesis. Bp. Sherlock. — For rzapk Kvplov, read with the Clerm. 
and S. Germ. MSS. ■ujapa <dsa>. But see the common reading supported, 
Gen. xix. 24. LXX. Dr. Owen. 



CHAPTER II. 

2. r)xou<rug zsap l[xvj §ta 7SoXhaii> [AapTvpwv] rfxotf<ra£ 2>«a rsaXkwv, heard 
among many witnesses, is scarcely agreeable to syntax; read, rather, ha. 
zsdh'kw'j fxapTvpcov toXitol rarapaOou, Wliat you have heard of me, do you 
testifying by many things commit to faithful men. 

P. Junius, Knatchbull. 

6\ Tov xoTTKovla. yscopyov Ss7 zrpwTov rwv xap7rd5v [j.sTO&aiJ.€avsiv^\ The 
English Version ill connects zspwrov with fxsraXaju.£aj/£n>: the husbandman 
that laboureth must be first partaker of the fruits. The infinitive is 
governed of the participle, as Plat. Dial. Euthyphr. § 2. Ka/ /xot Xeye ri 
xai ■gtqiovvto. <re <p7\(r\ 3»a4>9=/psjv robs vew$, Tell me what he says you do 
to corrupt the youth. So here, the husbandman must first labour to 
partake of the fruits. 

7. $a>7j 70.0 cot Kupiog (rvve&iv Iv cratn,] Why should he pray that 
Timothy may have understanding in all things? Castelio renders, 
industry in all things: Connect, Iv vraa-i |u,v7jfAov£us 'Irjo-ous/ Hpuflov. S, 
Battier, Mus. Brem. II. p. 188. 

4 c 10. 



562 CONJECTURES ON THE NEW TESTAMENT. 

10. Aia. touto rssraVToc u7ro^iva)] F. Connect 8»a royro with the foregoing 
verse : wherein I suffer unto bonds : but the word of' God is not there- 
fore bound, S. Battier, Mus. Brem. II. p. lS8. 

12. ei u7ro/xevop.£i>, xa\ o-uju.£ao-j?\.sua-o/jt,sv>] Rather, el STNu7roju.lvop.si/, as 
ver. 11. and see Rom. viii. 17. Sirach, ch. xxx. 10. Pricceus. 

16*. £7r) 7s7>iiov yap zjpoxo-tyovo-iv a(reGela$] nPOSKO^'OT^IN. 

Curcellceus. 

\6, 17« f^rs crAsTov ya.f> cr^oxo'if/ouo-jv a&sSsiag' xa\ "koyog aurwv, &c] As 
the text stands, the verb wpoxo'if/oyo-jv seems to want a nominative case, and 
the relative uvrdov an antecedent. The Syriac Version is to this purpose : 
A sermonibus vanis recede: potius enim adaugebunt impietatem suam qui 
in illis occupantur. Et sermo eorum, &c. Wetstein observes in his va- 
rious Lections, that, instead of u<re£etag, the Clerm. MS. seems to have 
read at first ao-e§eig, which has since been altered into aos^sia. Such a 
nominative plural, properly authenticated, would set the whole right. 

Dr. Owen. 

19. 'O fteVroi, &c] This refers to ver. l6\ The intermediate verses 
should be in a parenthesis. Dr. Mangey. 

Ibid, (fie pels §£{J.s2.iog rod 0sot) sMijxsv, s^cav ryu <r$payVia\ @e/*eAiO£, 
a foundation, ill agrees with the metaphor of a seal: Perhaps the true 
reading might be xei^-rpwoit, treasures laid up, and sealed with the mark 
of the owner. See l Tim. vi. 19. Pyle. 

22. 67rt«aAou|X£j'a)V rou Kupjov \x xaBapag xa^lagJ] Or, connect, tiitoxe — 
■s\^vr\v — lx xa&aqag, &c. follow peace out of a pure heart with those that 
call on the Lord. Dr. Mangey. — Read here, with eight capital MSS. 
ja,6tc\ zsavTiov tcov sTTixahovpivcov, &c. See 1 Cor. i. 2. Dr. Owen. 

25. pj7r6ls seems to bear here the sense of siWols, as it does also Luke iii. 
15. Dr. Owen. 

26*. e^coypyi^ivot bx aurou s\g ro sxeivov ^eto^a.] Taken captive by him 
at his will, as Beza, Castelio, English Version, &c. — The Author of the 
Paraphrase after Mr. Locke's manner rightly connects : avav^axriv — slg 
to exelvov S-eA^ct, that being saved out of the snare of the devil by him, 
[i. e. by the servant of the Lord instructing in meekness], they may be 
awake and alert to do his [God's] will. — In both these senses pjVo/t, 
ver. 25, is rendered if peradventure, as if it was shois, ac si, which, 
perhaps, it never signifies. With the least alteration, therefore, after 
Piscator and Bengelius, connect avuvrj-tyaxriu — elg to sxsivov ^sK^a, and 
then the intermediate words together : God peradventure will give them 
repentance, that they may recover themselves to his will out of the 

snare 



TIMOTHY, EP. II. CHAPTER II. 5<?3 

gnare of the devil, having been taken captive by him; aurou relating to 
SiaSoAow, Ixeivou to 0sou. Markland. 



CHAPTER III. 

10. %h 8e sragrjxoAou'Qvjxas jxou rJj" o\§ao-KaA»a] If MSS. would per- 
mit, better imperative, vrapaxoXovQsi jxou, agreeably to Philip, iv. 9. 

Pricceus. 

11. roig $ia>yy.oig, toi£ nraQijju.aff'ii/, 01a. [f.01 lyivslo] Read, with a full 
Stop at 7xaQri[xa.<nv, and what follows with an admiration : Thou hast 

fully known my doctrine, persecutions, afflictions. What things befell 
me at Antioch! — what persecutions, &c. Battier, Bibl. Brem. c. viii. 
p. 596. 

15. Kcu on &e.J These words depend on the participle sihcog ver. 14. 
eilwg — xai Zn — oloug. The like construction occurs John ii. 24j 25. and 
Acts xxii. 29. Dr. Owen. 

1 6". Ua&a ypct$7j, ^eoirvsurflog, xou co^sAj/xo g] Either, All scripture is 
given by inspiration, as Chrysostom, and most of the Protestant Inter- 
preters; or, omitting the comma at ypoLfyy, All scripture divinely inspired 
is also profitable, as the Syriac, Vulgate, Isaac Casaubon in Casaubo- 
nianis, p. 97, Grotius, and most of the Popish Commentators. Which- 
soever way it is pointed, the expression must not be understood to com- 
prehend the books of the N. T. which were not as yet collected together ; 
but the Upon yquppula of the O. T. mentioned ver. 15, as Michaelis ob- 
serves, Introd. Lectures, c. ii. 

15, 16*. UpoL ypa^n-aJia. olfiag, — sra<ra ypa$r\, QeoTrvsvcrlog, xcu (o$i7u(JLog.7[ 
Ilao-a ypatyy must here refer to Jsga ypafx^aia.; otherwise the words are 
inexpedient. If the Apostle had intended to make §eo7rvei><flog a term of 
limitation, and not the predicate, he should have said rawa ^soirvsutflog 
ypa.<pr), or ar«<ra ypot-Q*! rj ^rsoweufflog. But the Writers of the New Testa- 
ment always distinguish between ypct.§r\ and ypcctya.). The former signifies 
some portion of Scripture; the latter, the Scripture in general. Every 
portion of Scripture, says the Apostle, therefore, inspired of God, is pro- 
fitable, &c. even the historical parts, 1 Cor. x, 11. Rom. xv. 4. iv. 23. 

Bp. Barrington. 



4C2 CHAPTER 



56*4 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER IV. 

3. ote Tijg uyiaiUoua-Yjg §i?ia.o~xaXla.g oux. avs^ovrai'j F. av^s^ovrai, as in 
Tit. i. 9. do not hold fast sound doctrine. So kudo^lag avrs^sa-^ai, Jam- 
blic. i. 9, of the Life of Pythagoras, (piT^iag avTe%£o-Qai } Hierocl. in Aurea 
Carmina. Pricceus in Titum, loc. cit. 

Ibid. To avoid ambiguity in the translation, put MrjQo[j.syoi ryu axor^v 
after aAXa* but, having itching ears, they will heap up to themselves 
teachers accord'mg to their own wishes, or liking. Markland. 

5. vr}<pe Iv as-atn/j Connect, h zsSl<ti xaxoirah7]crov, as 2 Tim. ii. Q. Bat- 
tier, Mus. Brem. II. P. II. p. 189. — -But we find to urjcpov h cra<n, M. 
Antonin. i. Iff. Wolf. 

Ibid, r^v Siaxovlav <rou vTX?ipo<p6pri<rov] Perhaps, zs\-i\pai<roi), as Luke xii. 
25. Coloss. iv. 17. Mangey, on Phil. Jud. vol. II. p. 540. 

7. "I have fought a good fight;" literally in the Syriac, praeclarum 
illud certamen decertavi. See the same phrase in Plutarch's Life of Pom- 
pey concerning Caesar. 'Aycon^ofA-ivou roo-ouToitg uyaivag u7re§ ri\g ^ys^oviag, 
p. 485. Weston. 

13. Tov (JJouAo'i/iji/) Corrupted from <pajj/otojv, penulam. Piscator, Beza. 

Ibid. " The cloak I left at Troas." 

" De palla memento amabo." Plaut. Asinar. 5 — 2. 

Weston. 

19. "Ao-Trao-ai Up'urxav] Salute Prisca. In Acts xviii. 18. and Rom. 
xvi. 3. she is called Priscilla: and so is she here, according to the reading 
of several copies. Hpi<r7Zv is an easy contraction for IJqio-xiT&av. 

Dr. Owes. 

20. Tp6<pipov 8s a7reAt7rov h MiXvjro)] This Beza, Baronius, Grotius, 
and others, refer to the time when Paul was shipwrecked in his first 
voyage to Rome, Acts xxvii. and therefore would read h Msx/t*]. — But 
see this abundantly confuted by Lud. Cappellus, Append. Hist. Apost. c. i. 
Pearson, Opp. Posth. Diss. I. c. ix. § 8. 



EPISTLE 



( 565 ) 

EPISTLE TO TITUS. 

CHAPTER I. 

1. jVATA v CTiVliv &c] Not, according to, but, for the promoting of, 
the faith &c. And so xar eu(rk£sia.v, "which tends to promote godliness." 
With a comma only at suo-eGeiuu, place the remainder stt' sK-rifti — ©sou, in 
a parenthesis; that the salutation, T»V«> yvri<ria> rixvm &c. ver. 4, may de- 
pend on a.7r6(flo'Kog 8= 'l7]<rou Xg»<r]o5 &c. ver. 1, according to the form in 
other Epistles. Dr. Owen. 

3. 'E^avepoxrs 8s xaipoig \hioig~\ This join to the foregoing verse: In 
hope of eternal life, which God promised before the world began, but 
has in due time manifested, 3. viz. his word to be preached, &c. 

Castelio, Beza. 

9. Kara. tt\v ^t^a^YjV zruflou 2.6yau~\ F. StSa^ifv MOT to-ktIgu Xoyou, ac- 
cording to my doctrine, as 2 Tim. i. 13. and ii. 2. Pricceus. 

10. Tiou oLWiroTuxloi, {jLaraiohoyoi xai (^psvoararaij Rather, both vain 
talkers and deceivers, ungovernable ; that ungovernable may be the epi- 
thet of the other two nouns. Bengelius. — Some MSS. omit the first xou, 
for want of understanding that syntax. 

12. E77rs rig s§ aoT(Sv '$iog txurcou Grpo^Tfr^"] The person here referred 
to is generally supposed to be Epimenides : and if so, the propriety of the 
epithet zrpo^Trjg, rather than ra-ojifnjs, may easily be discovered from 
Diog. Laertius, in Vita Epimenidis. Of the verse here quoted, Ca.lli- 
machus (Hymn, in Jovem, ver. 8.) recites the first part — Kgrjreg as) 
\J/su<rIa». They were always noted. Polybius often mentions the Cretans, 
but scarcely ever without reproach. Dr. Owen. 

CHAPTER II. 

2. Hpsa-Gurag &c] After tspscrSurag, some such word as TsapaxaXsi 
seems to be understood : and so again after 8ouAou£, ver. 9. In the sixth 
verse it is expressly inserted. Dr. Owen. 

3. UpscrGoT&ag w<rauTwg Iv xaracfl^ali Upa7rpe7r£ig,~] F. jspo7rg£7rsT, to 
agree with xara<fl^dli, in an exterior behaviour such as becometh holi- 
ness. Dr. Mangey. — For xa,ra<fl^dli the Augiens. MS. reads xaTa.<ryrr 
jutah. Dr. Owen. 

5* 



566 CONJECTURES ON THE NEW TESTAMENT. 

5. oixovpovg, ctyadag] Read jointly, the latter an epithet of the former, 
which is otherwise not enough determinate, good keepers at home. H, 
Steph. Praef. — Or, perhaps, Qikayahoug tovet^s of' good, and so disjointly. 
Pricceus. — Read, with six capital MSS. olxoogyovg. See also Clem. Epist. 
ad Corinth. Cap. I. in fine. Dr. Owen. 

7. Tsrspi Tsavra. <rsa.UTW zraos^ofusvog] Theod. zsepi ■sra.vrag. F. nrsp) 
nravrcov, in all things &c. Dr. Mangey. 

Ibid, su ry h&oi.c-xa.'Kia aSiucpQopiav,^ The sense would be more empha- 
tical, if it were 8»' a<pQoplav, In all things — a pattern of good works ; in 
doctrine, by integrity, gravity, sincerity. Camerarius. — Or, perhaps, 
$»' a$ia.q>op(a.v, by indifference ; i. e. without respect of persons. Pricceus. 

8. Iva. e£ hvavriag svTgoury^] Supply as, may reverence you; for why 
should the adversaries blush, if they have nothing to object ? Pricceus. 

Ibid. prfieD tywv zsep\ w^coi/] Several copies have rssp\ ^wv, which 
seems to be the better reading — having no evil to say of us, the preachers 
of the Gospel. Dr. Owen. 

1 1 . '*EiTT£$avT) yap ■% x^P l§ 1 ^ n Glossar. 'AveQavrj, exorta est, apparuit, 
and so perhaps it was written here. Pricceus. 

Ibid. 7) %a.pig rou ©sou ■jj <ra)Tr)%iog nraa-iv av^pco7roig~\ Either, hath ap- 
peared to all men, as Theophylact ; or, with others, that bringeth salva- 
tion to all men. Estius, Robert. Gell. Reliq. Angl. torn. II. p. 408. 

11 —14- " For the grace of God," &c. These words, from the 1 1th to 
the 14th verse, afforded more solid comfort to the great Selden than all 
the books he had ever read. Weston. 

CHAPTER III. 

5. (ov s7roirj<rot,y.£v] Some copies read here a \iroiy\vaixzv. But wv in ap- 
position with epyaov, according to the Attic form. In like manner ou (not 
0) s£i%ssv, ver. 6. Dr. Owen. 

6*. oti s^i^eev — 8<a 'IvjcroD — tou (ruiTvtfog ij/AaJv] Include this in a paren- 
thesis, that tW, ver. 7, may connect with sa-wasv, ver. 5. — Bengelius; 
who makes likewise S<a Tqo-ou to depend on the same verb, which seems 
overloaded, when 81a XouTgou and Sia 'Itjo-ou are both governed of it. 

7. xar eA7r/8a] Between commas, to connect xXygovopoi with £awfc, 
which would otherwise want a genitive. Piscator, Knatchbull, Grotius.—- 
The words xar Iton&a seem to disturb the sense ; and may therefore be 
omitted. They are wanting in Codex Roe 2. Dr. Owen. 

12. tspLg /xrslj NjxoVoTuc] sty ' r Ns<xxo7.iv, P. Allix, in the margin of his 
Book. 

EPISTLE 



( 567 ) 



EPISTLE TO PHILEMON, 



4. JLuTXAPISTil rva ©eu» pov, rsravrols pvslav <rou T&oiovpsvog] Or, con- 
nect vtuvtoIs with £u%api(fl(o } I always thank God, when I mention you in 
my prayers. Pyle. 

. 6. o7rcog rj xoivwvtoi] Some such word as TXTpoarsu^Q^svog seems to be un- 
derstood before airing. Dr. Owen. 

Ibid, lvspyr\g yivr}rat sv e7riyvco<rsi] Rather, ENAPTO2J ykvt\Tau — elg 
Xpuflov, that the participation of thy faith may become evident — - 
towards or to the glory of Christ Jesus. Bengelius. — Ver. 5, would be 
clearer in a parenthesis, that oiroog hs^yr^g yivrjrai may connect with ver. 4. 

Dr. Mangey. 

7. "Kdptv yap s^ojitev,] Xagav is a better reading, and supported by 
twelve capital MSS. Dr. Owen. 

9. cog Ua,o\og 7Bpe<r§uTit}g, vov) 8s xa\ $eo-y.tog] I read rarpeo-6sur^£, as 
Paul an ambassador. So Ephes. vi. 20, uirkp o5 &psa'€iuch sv uXuasi, for 
which I am an ambassador in bonds. And 2 Cor. v. 20, u7rep Xpuflou 
cj-pec-GsJojxsv. Paul was a young man, vsavlag, at Stephen's martyrdom, 
A. D. 35. and this Epistle was written A. D. 62. How then could he now 
be a very old man ? Correct further, tog IIAAAT vrpsa-GeuTris, vvv 8s, &c. 
R. Bentley, MS. in loc. preserved in Dr. Ward's Dissertation on several" 
Passages of the Sacred Scriptures, p. 26*5, referred to likewise by Pyle, 
and R. IVetstein; the latter of whom objects to the emendation, because 
in this Epistle St. Paul says nothing assuming^ but beseeches by love, and 
omits the mention of his apostleship, which he nowhere else does, except 
in his Epistle to the Philippians, and the two Epistles to the Thessalofli- 
cians. But is it nothing assuming, when he says, ver. 19, Thou owest to 
me even thy own self? The adversative particle 8e implies an antithesis 
to what went before. But what antithesis is it to say, Paul advanced in 
years, but now even a prisoner ? If this latter was added as an accumu- 
lative circumstance, he would have said, vvv) KAI Ma-fuog, an old man 
and now [moreover] a prisoner. As it is vvv) AE xa) Mo-jjuog, we want 

something 



568 CONJECTURES ON THE NEW TESTAMENT. 

something opposite as well as accumulative, which Dr. Bent ley's emenda- 
tion well supplies; and by reading -urdXai, we have as clear an opposition 
to vuv), as nfpsa-Ssurrjg is to na\ c]io-[xiog. — It should further be observed, 
that they, who make Paul to be an old man at the writing of this Epistle, 
do so chiefly on the evidence of this place, and draw forth the chronology 
of his life to answer this supposition, That at Stephen's martyrdom, A.D. 
33, he was a young man, 35 years old. What is the period of a young 
man, none can define. But they suppose at the writing this Epistle, 
A.D. 62, he was 64. — Mr. Man computes that he was put to death at 
68 years old ; that he was born, U. C. 752; was present at Stephen's mar- 
tyrdom, A. D. vulg. 28. aetat. 29. When he wrote this Epistle, he does 
not say. 

10. ov sysvurja-a] The relative ov agrees with its antecedent here, not in 
gender, but in sense; as if tsxvom stood for ojou. Instances of the like 
construction have occurred often before; see particularly Gal. iv. 18, 19, 
Nor are they less frequent in the profane Classicks. Dr. Owen. 

15. <Wv»ov] for ever; i. e. for life. So Horace, 

Serviet seternum, parvo quia nesciet uti. Epist. lib. I. x. 41. 

Dr. Owen. 

17. cog e/Ae] The Syriac reads tog spiv, and, in my opinion, better. 

Beza^ 

19. tW p5 "hkyio troi on &c] Iva p) "hiyco (a7roT<Va)), SOI oti &c. that 
I may not say, I will repay it to thee: because &c. i. e. there will be no 
necessity of saying, I will repay it to thee; because thou knowest that 
thou art a greater debtor to me, even for thyself. Markland. 

24. 'Afl<flapxos] He was at this time fellow-prisoner ; but why not 
here so described, as well as Epaphras, is uncertain. See before, Ep. to 
Coloss. v. 10. 



EPISTLE 



( 569 ) 



EPISTLE. TO THE HEBREWS. 

THIS is one of the most argumentative Epistles that ever was written: 
and therefore should he closely studied, especially as it shews the supe- 
riority of the Gospel above the Law. Dr. Owen. 

CHAPTER I. 

1 . 1 1 OATMEP&S Koa tttoAotjsoVcos] The learned Bos remarks, Obs. 
Critic, c. xxv. that these are terms borrowed from Musich, and express 
the variety of parts, sounds, and modulations that make harmony; and 
therefore, let me add, are most justly applicable to the various har- 
monizing parts of the one great evangelical dispensation of Providence. 
See also Clem. Alexandr. Admon. ad Gentes, p. 7. A. B. ed. Colon. 1688. 

Dr. Owen. 

Ibid. "hoChrpag roig znarpaa-iv h roig nrpocp^raig] F. Iv roig ArFEAOIS- 
For the design of the Writer here is to shew how much Christ is superior 
to the angels, not to Moses and Aaron, which he afterwards more fully 
illustrates. Compare ii. 2, 3. Crellius, Evang. S. Joan, restit. P. I. c. 43. 

3. rip pij'jtAotli rrjg §ova[j.ecos aurou] Read olvtov, upholding all things by 
the word of his [the Father's] power, as before, u7ro<fla.<rsa)g aurou. What 
follows, 8i' kavrou, is in distinction to it. J. Peirce, of Exon. 

6. "Orau §1 rsahiv eurctyayy] Our Version, after Beza, supposes ra-aAii/ 
should be transposed. And again, when he hringeth &c. But the order 
of the words, and the adversative particle 82, lead us to connect waTus* 
with ela-ayayr ; : Christ has a more excellent name than the angels. To 
which of them said he at any time, TIwu art my Son. — But when he 
again, at his resurrection, hringeth the first begotten into the world, he 
saith &c. Peirce, of Exon. 

7. Ka) mpog fxsi/ roug ufyzhoug Tieyer] And of the angels, not, he saith, 
but the Scripture saith. The nominative case is, not Qeog, but ypcccprj 
understood. So again, ver. 8. But of the Son the Scripture saith. 

Dr. Owen. 
Ibid. 'O zjokov Tobg afyihovg auTou raW/xaJa] Perhaps, Who makes a 
flame of fire to be his angels, spirits, and ministers. D. Heinsius. 

4d 9- 



570 CONJECTURES ON THE NEW TESTAMENT. 

9. 'i%pierg <re 6 Qsog, 6 &eog rrou] The first ®eog should be inclosed be- 
tween commas, being the Attic vocative, as in the preceding verse: There- 
fore, O God, thy God hath anointed thee, &c. not, as our Version, 
therefore God, even thy God. Dr. Mangey. — 6 ®sog, i. e. a> ®ss, as 
ver. 8. Markland. 

11. <rb 8s hioL^ivBig] Read, hapsvCig, in the future, with some MSS. 
the Vulgate, and the Psalm, "p^H. Bengelius, Wetstein. 

12. cv(te) 7&sQi&oha.iov k'hif'sig aurobs] The Vulgate, Irenseus, Tertullian, 
all read mutabis; therefore we should read aXka^sig. — In the Hebrew it 
is twice PpTl, by the LXX translated by aXka<ro-u), never by sTuWa*. 
Drus. Par. Sacra. Bengelius in Gnomon. — But Ix/fets is the reading of 
the LXX: so that when Dr. Grabe inserted aAXafsjj in the text of his 
edition, he unwarrantably falsified his copy. Dr. Owen. 



CHAPTER II. 

1. juwj' wore mapuppucopsv] F. nruqa<rvf>d)[j.sv, lest we should pervert 
them. P. Junius 

3. s\g ypag s£e£a!a)07)] F. e)g upas. Beza. — The common reading is far 
better. Dr. Owen. 

5. After map) vjs XaXoufAsv, there is a long ellipsis to be supplied thus: 
'AXX' a.vbp(07rip u7reTa,£s avTYjV' KaAwg ?>isy.a.prup(£lo &c. Dr. OwEN. 

7. xai xa.T£(flri(ra.g — %ei%(ov <roo] Though this clause is wanting in se- 
veral MSS. and marked for omission by Wetstein, yet, as it makes a part 
of the quotation in the Septuagint, and a strong part too of the Apostle's 
argument in this place, it ought, I think, by all means to be retained. 

Dr. Owen. 

Q. Toy 8s ^OL^Qi r\ zsap afyshovg y\kOLT\(o^.kvt>v QXs7ro[t.£V 'Itjo-ouj/] This 
begins the Apostle's answer to the objections cited in ver. 6. Markland. — 
If the article Tov was to be connected with Tqo-ouj/, it would have been 
placed at the beginning of the sentence tov 'fr-jo-suv 8s, or tov 8e 'Irjo-ouv, as 
Matt, xxvii. 26. Distinguish then thus, with a stop at jS^en- pev : But we 
see all things not yet subject to him [man]: yet we behold him little 
lower than the angels; Tr\o~oZv (for 'lyo-oov 8s) but Jesus we behold, by 
suffering death crowned with glory, &c. Thus the Apostle magnifies the 
prerogative of man, as the Psalmist does, and of Christ above all. 

D.Heinsius. 

9.' 



HEBREWS, CHAPTER II. 571 

p. r{ha.T\to\t.£Vov @KeVoju,sj/ Tqcouv Sja to sraOi^a] Connect bio. to srafl»][xa 
with what follows: by suffering death crowned with glory. See Phil. ii. 
9. as Chrysostom, Syriac, Peirce of Exon, Wetstein, & al. 

Ibid. 8<a to Tsahtiixu. — ltf\£^>a.vco\iAvov r \ Place these words in a paren- 
thesis, that ottcos may join with the former part of the sentence. Owen. 

Ibid. 07TWg yOLQ^l ©SOU UTTSp ZSCLVTog ySVCTVjTOLl ^aVaTOu] F. U7TSg TxTUVTOg 

FENHTAI %-ava.Tou, crowned with glory, that by the favour of God he 
might be above all death. J. J. Reiske, ap. Wetstein. — Point this 
verse, Tov 2s, fipu%u ti zsap a.Fyi'Xoug r[?wfla)y.syov, (3XsVo|xsv 'IyjctoZv, 2ia to 
■cs aht\}xoL too Qa.va.Tov, ho^y xa) Tipjf, etfieipavcoy.svov, 07rwg — ysuo~TjTai Qolvixtov, 
so that these last words may connect with 7jAar]a)jxsW. 
11. s£ svbg, scil. ex ©sou. Dr. Owen. 

13. Kai zsoChiV 'I^ou lyw\ In Isai. viii. 17, 18, both these clauses stand 
together in the LXX. So that I guess the second xa) ?xoihiv has been put 
in here by the scribes, and that the Apostle made but one sentence of 
them. The first words alone are not to his purpose. Wall, Crit. 

14. tcov auTcov, scil. trapxbg xa\ alpaTog, and not Tssah^xcxTtov, as some 
MSS. have it, and some of the Fathers explain it. Dr. Owen 

15. svo%oi r]o-au %ou7>.siag~] F. dsiT^iag, who through fear of death were 
subject to fear all their lives. P, Junius, ap. Wetstein. 

17. to\ vrpog tou (dsw, elliptically written for xara. to. &c. Dr. Owen. 

18. SuWrai] This word should be rendered here, not, he is able, but, 
he is ready and willing, answering to sAsufpov ver. 17. And so ch. iv. 15. 

Dr. Owen. 



CHAPTER III. 

2. cog xa.) Mcoo-ijg &c] It is God's testimony of him, Numb. xii. 7. h 
oTvto rto olxco y.ou -Gjitflog etfli. Dr. OwEN. 

3, 4. Hteiovos yotp &c] These two verses should be in a parenthesis, 
that ver. 5, Kai Mcocrijg }x\v xsvfiog may connect with ver. 2, cog xa.) Mtocrijg 

£9 OXO) TLO OIXLQ O-UToX). 

it 1 

5. tcvv XaXTjQ^o-ojaeVftjv] scil. 07ro too 'Kpicflov. Dr. Owen. 

6*. vlog £7r) tov olxov avTou] Read auToo, his own house. Ed. Plant. 
Genev. Beza, English Version. — But see ver. 4. and 1 Tim. iii. 15. 
1 Cor. iii. 9. Pyle. 

Ibid, ou olxog £o-fj.£V r]y.£ig] Beza's copy reads og, which Bengelius in 
Gnomon accepts : The question here is not, Whose is the house, which is 

4 d 2 declared 



572 CONJECTURES ON THE NEW TESTAMENT. 

declared in aurou; but what it is, different from that which was allotted 
to Moses. 

6*. j3s£cuai/] Beza, for the sake of Grammar, would read &£$atov or 
j3g£a<a. But the whole will be right if we admit of this transposition : lav 
fis&aiav xaraa-yx^-V y^XP 1 T£ '^ 0U S r *l v 7sappr\(riav xa) &c. Dr. Owen. 

7. Aio xaftajg T^iysi to Uvsvpa] F. A»o KAAQX "hsyst. Dr. Mangey.i — 
Rather connect Aio with fikeirele, ver. 12, the intermediate citation being 
in a parenthesis. Wherefore — take heed, brethren. Grotius, Peirce of 
Exon, Wetstein, Markland. 

Q. TEo-<roupa.xovla. I'ttj] The LXX, Ps. xcv. 8, omit 8jo, and connect this 
with what follows. Drushis, Par. Sacra. 

10. 'Asi TrrAavaJvTou Ty xapbla] So likewise the LXX, in Psal. xcv. 10. 
But, perhaps, as) crept in by some unskilful hand for Kaoi. Drusius, Par. 
Sacra. 

11. EI s'jcrsAsuo-ovrat] The sense is, Ou juiq shsuo-ovTai, as Mark viii. 
Something is understood, as, Ne vivam, Ne sim Deus, or, Hoc or Mud 
eveniat mihi si — . Drusius, Par. Sacra. 

14. Miro%oi yap ysyovapsv — ] This verse should be in a parenthesis, 
that ver. 13 and 14 may connect together, Exhort one another, while it is 
called To-day — 15. and from its being said, To-day — harden not your 
hearts. 

15. Iv tu> TJyea-Qar Xypspovl F. Read, ET TO Xs'yeerflai, Well is that 
saying, to-day, &c. Mangey, in Phil. Jud. torn.. II. p. 47- — None of 
the antient or modern translations have made good sense of the place. I 
take the fourteenth verse to be a parenthesis, and the fifteenth to be joined 
with the thirteenth: Exhort one another daily, while it is called to-day. 
Exhort one another, I say, from its being said, &c. Bengelius, Peirce 
of Exon. 

Ibid, h t<Z "hiyeo-§ai'~\ Translate, seeing it is said, &c. And join this 
verse (the rest being included in a parenthesis) with the first verse of the 
following chapter. Dr. Owen. 

16". Tivsg yap axovcravrsg Tsapsirlx^avav, aTOC ov r^avrsg] Read Tlvsg 
interrogatively, and the whole verse with one continued question, as in 
the following verses: Tlvsg — s» pq, Who, when they had heard the word 
of God, provoked 7dm to anger but all those who came with Moses out of 
Egypt? So rig — a.X7v ou^«, Luke xvii. 8, who is there — but will rather 
say, Make ready wherewith I may sup ? as the Syriac, Chrysostom, The- 
odoret, Bengelius. 

19^ ohx r$i>vr\br\<rav sWeT^siv oY airufllav] F. 8*' a.7reibsiav, because of 
disobedience. P. Junius. 

CHAPTER 



HEBREWS, CHAPTER IV.' 573 



CHAPTER IV. 

1. If wjxcoi/] Two MSS. read ^aco?, which seems to accord well with the 
context. Bat the common reading may be right, as more emphatical, and 
it is better supported. Dr. Owen. 

2. xai yap serfxeu suriFyeXKry.ivoi, &c] Translate, For to us were glad 
tidings of rest vouchsafed, as well as to them. Dr. Owen. 

3. The phrase s\g t^v koltcl-komo-'iv poo, into my (that is, God's) rest, is 
very emphatical : being that, on which the whole force of the Apostle's 
argument is founded. Now, the expression, God's rest, may be taken in 
three different senses: two of which the Apostle here excludes, and adopts 
the third. 1 . He proves it cannot mean the sabbatical rest enjoined at the 
creation of the world, ver. 4, 5. Nor, 2. the rest promised to the Jews in 
the land of Canaan, ver. 7, 8. Therefore, 3. it must mean the eternal 
rest in heaven promised to the faithful, ver. Q, of which the sabbath is an 
emblem. Dr. Owen. 

5. Kaj h TouTtp] F. Ka» eS tovto. Mangey in Phil. Jud. torn. I. p. 721. 

6\ 'E7rsi ovv aTToheiTTETai &c] Distinguish thus: hrei ovv, &c. Seeing 
then it is so, it remains that some must enter into it, xai ol, &c. though 
they, to whom it was first preached, entered not in because of unbelief . 

Taylor on Romans, p. 8l. 

12. Za>v yap o Xoyog too 0soD, &c.J The same actions are here attributed 
to the word of God, as to God himself. See Raphelius in loc. And 
hence it appears, that the sudden transition in the sequel, ver. 13, from 
his word to himself, is neither harsh nor unnatural. Dr. Owen. 

Ibid, appwv re xa\ /xysXcov] F. MEAX2N, to the dividing the joints and 
limbs, as one MS. cited by Erasmus. Or, MY32NHN, joints and 
muscles. Dr. Mangey. 

Ibid, xa) xpirixog lvGi/|X7]'(rsa)v] F. AIA xpirixog svBvy.n](rsa)V, DISSECTING 
the thoughts of the heart, as Philo, torn. I. p. 491. rojuteT rwv <ruix7rdvTa)V 
hoycp. Mangey, ibid. — Hesychius confirms the vulgar reading, voc. Kpi- 
rtxog IvQyjw.'jijVecov. 

13. evcuTTiov avTov — zjpog Iv tjjxTv 6 "Koyog] The like construction occurred 
before, ch. li. 10. sirpsTre yap aurtp %i ov ra nravra &c. Dr. Owen. 

15. 7AT£7rstpa(ry.ivQV Ss xaTa ■sravra xatf bfAoiorrjla] F. z?e7r7>.a<r[j.ivov > in 
all things formed like as we are. P. Junius. 
Ibid. xa§ by.oioT^la, scil. %,a>j>. Dr. Owen. 

CHAPTER 



$74 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER V. 

5. 'Ttog [f-ou el <ru, &c] This is not introduced to prove that Christ is 
an high priest (that is done by the next quotation) : but that he is the son 
of God. And the two quotations joined together are meant to prove, that 
he is, what the Apostle calls him, ch. iv. 14. ap^iepea (/.syau, a great 
high priest. Dr. Owen. 

7. hrjcrsis re xa) Ixerypiag, &c] This seems to refer to his prayers and 
agonies in the garden, when an angel came from heaven, and strength- 
ened him, Matt. xxvi. 36* — 45- Luke xxii. 39 — 45« Hence, then, I would 
translate the following words, xou ela-axootrbsig utto rijg sohaGslag, and was 
relieved from his fear. And St. Matthew represents him afterwards as 
dauntless, and ready to meet his doom; Come, let us he going. Dr.OwEN. 

Ibid, slc-cotovtrfieig ouro t% suXoiSslag,^ Read with a stop at el<ra;tou<r0si£, 
and connect cbro rrjg evhaGelag — e'fxaQsv, and was heard; though he were 
a son, yet through his piety he learnt obedience from what he suffered. 
Syriac Version. — Or with the received pointing, was heard because of the 
deference he bore his father. 

Ibid. eWaxovG-Oeig euro rrjg £uKu%Eiag,~\ scil. auroO, having been delivered 
from his fear. Hence, probably, we learn what was the cup (Matt. xxvi. 
34.) and the Spa, which our Saviour, in his agony in the garden, prayed 
might be removed from him (Matt. xiv. 35, 36.) if it was God's will: 
viz. the fear and dejection of mind with which his Human Nature was 
attacked, perhaps by the Devil, after the Godhead had been as it were 
suspended, and the Man left to itself. That it was not death he prayed to 
be delivered from is certain, because we are sure that he was not delivered 
from that; and we are as sure, from his own declaration (John xi. 42.), 
that God always heard him; and from Luke xxii. 43, and from this pas- 
sage, that he was delivered from this^ear. To pray against death, and to 
pray against the fear of death, are very different things. The former our 
Saviour never could do; for how then shall the Scriptures be fulfilled, 
that thus it must be? and he knew full well that the Redemption and 
Salvation of Mankind depended upon this death. The latter, the fear of 
death, as it does not appear to have been necessary to the Redemption of 
Mankind, our Saviour might very innocently pray to be delivered from, 
submitting his own will however to the will of God, as he did; and ac- 
cordingly he was delivered from this fear, by the Angel's strengthening 

him, 



HEBREWS, CHAPTER V. 575 

him, Luke xxii. 43. If thisjfear, whatever was the cause, be not the cup 
which our Saviour prayed might pass from him, I do not know any other 
place of Scripture of equal probability; and therefore should think it the 
most prudent, at least the most modest part, not to enquire any further 
into what God seems not to have thought proper to reveal. 'Axoua-beig is 
having been heard: alaraxoua-^eig is having been heard with effect; that is, 
delivered: frequently in the LXX. See however John xviii. 11. whence 
perhaps may be gathered what this cup was. It seems to be the exceeding 
ill usage he met with previous to his crucifixion; to be delivered from, 
which (crucifixion) it is certain he never did or could pray; from the 
other he might. Markland. 

8. e/xadsv 6l§> u>u sVaOs &c] Yet learned he obedience, that is, the dif- 
ficulties of obedience, or how hard it is sometimes to obey, by the things 
which he suffered. Dr. Owen. 

11. xod ^vs-spixr^sorog Asysiv] \iy stv, says Grotius, for h to> Xeyetv' and 
when said, hard to be explained to you, seeing, &c. Dr. Owen. 

12. zsuAiv y/pslav e%els too Xi8ao~«£JV v[j.ag, t'ivol ra <r)oi^s7a] Read, 
without the comma, and two. an indefinite: tou §i$a(rxEiv uy.ag twu, You 
have again need that some one should teach you the first elements, &c. 

J. Gronovius, apud Wetstein, Peirce of Exon.. 



CHAPTER VI. 

1. rov T7}$ ap%i}s tou X§kt3ou Ao'yoj/,] By an Hypallage, for ryv tou Ao'you 
tou X^ktIou ap%y)v— which seem to carry the same sense with to. (floiy^eict 
rijg oLpyj\g tcov "Kaylcav tou @£ou, ch. v. 12. Dr. Owen. 

1, 2. [kt] teolKiv SbjuiAjov — xai xolpaTog auoviou.~\ All this must be in a 
parenthesis, that so we may connect, Therefore laying aside — and this 
let us do, if God shall permit. And at ver. 3, we should read rz>oi7)<ra)[ji.ev } 
not crojTjo-o/xsv, as <pepeo/xs0a, ver. l. Markland. 

4. 'ASuvktov yag, &a] To connect this with the preceding verse, some- 
thing to this purpose must be supposed to intervene: " I speak particularly 
to you who are disposed to go on to perfection. To apostates I have no- 
thing to say." For it is impossible, &c. Dr. Owen. 

5. xaAov ysuvafLsvovg 0£ou pj/xa] F. more agreeable to the Greek con- 
struction, observed in ver. 4, xaAou — p^^arog. P. Junius. — But it is also 
used with an Accusative, John ii. 9. Dr. Owen. 

5- 



5? 6* CONJECTURES ON THE NEW TESTAMENT. 

5. Qu. if yBua-a.fj.svQs be right; and for re /xIaaovtos, perhaps re tou 
lXS?.MVT0g. Markland. 

6*. T&ahiv ava.Kawl§£iv] To renew them again, seems redundant. Con- 
nect, therefore, with the Syriac, Tsa^airetrovrag — araAJi/. Erasmus, Peirce 
of Exon, & al. — For avaxaivlgsiv, F. avaxo^igeiv, TO recover themselves 
again to repentance. J. J. Reiske, apud Wetstein. 

10. xai tou xo7rou rfjg ayairr\g~\ Some think xa\ xottoo should be omitted. 
But that work of charity of yours is put for that charitable work of 
yours, as in Eusebius, Hist. v. c. 11. s)g yr,pag Tafias <pdprj.axov, is a cure 

for forgetful old age. Toup, in Suidam, Par. II. p. 130. 

11. i&pog rr^v 7&7\.7)po<p>opiav rijg eA7r/?)o£ ap£§» t£aou^J Better connect sv~ 
Selxvuo-Qat (TTrou^v — <*X? 1 *'^wg, Bengelius. 

14- ^H \xriv suAoycov &c] Four of our principal MSS. and two of inferior 
note, read e\ [xr^v &c. But the common reading is right; as appears from 
several places in Xenophons Cyrop. and Exp. Cyri, quoted by Raphelius. 

Dr. Owen. 

l8. la^ygav T7rapux\y]<riv t^cofxev oj xaratpvyovreg xparycraij F. xaro\ 
(poyrju ovrsg, that we, in our flight, might have the strong consolation 
of laying hold on the hope, &c. J. J. Reiske, apud Wetstein. 



CHAPTER VII. 

I. Ovrog yap 6 Me^iashsxJ Some verb must be understood in the sen- 
tence. Either, Ovrog yap, 6 Ms^ios^sx, This person, Christ, is the 
Melchisedec King of Salem, as Erasmus. — Or, This Melchisedec was 
king of Salem, as Beza. — Or, as others, first being interpreted this 
Melchisedec is king of righteousness, ver. 3. But the most natural con- 
struction is, to connect it with the last verb in the period, ver. 3. viz. 
abideth a priest continually, which no one would have hesitated upon, 
if they could have digested it that those words should be applied to 
Melchisedec. See Whitby. — We include then in a parenthesis whatever 
is not predicated of the first Nominative; (w xa\ daxarrjV 'ASpaafx) and (0 
e<fli $a<rt"kevg slprjvrjg). So that all the rest may connect with fxii/eu 

5. aTroosxarovv rov Aaov] to take tithe of the people. F. eV»&exaTO.0v ; for 
a.7rohxaroZv is^used to pay tithe. Dr. Mangey. 

II. Ei /xsv ovv rsT^slaxrtg &*a t% Aev'irixijg Upcoo-uvrig vfvj F. 'Esrel jxev. 

Isidortts. 

11. 



HEBREWS, CHAPTER VII. 577 

11. £7r aurff] scil. Upwa-vvj) — pro nrspi ahrr^g ' for concerning it (viz. 
the Levitical priesthood) the people received a law. Observe vsi/o/xoQe-nflo 
without the augment: several MSS. read vsvofxoQeT-rilai. Dr. Owen. 

Ibid, xcx) o'j na.ro. — Xsyeo-ftaifj This is wanting in the JEthiopic Ver- 
sion. And Dr. Mill supposes it to be a marginal gloss; but evidently 
without reason. Dr. Owen. 

13. 'E<p' ov for cregt ou. At full, the sentence would run — Upebg s<p' ov 
"xiysrai rcvJTct, &c. of whom these things are spoken, viz. the things men- 
tioned ch.v. 6. "Thou art a priest for ever after the order of Melchisedec." 

Dr. Owen. 

14. 15. The Substantive to nrpo^^ov appears to me the preceding verse; 
and not, according to the general opinion, the following sentence, on 
strengthens this opinion, by assigning the reason why it is evident, vspa- 
ZrfKw ver. 14j and xardZri^ov ver. 15, must relate to one and the same 
thing. Bp. Barrington. 

15. s* is here put for or/, as it often is in the sacred as well as profane 
Writers. See Acts xxvi. 23. and particularly 1 Tim. v. 10. where it 
occurs Jive times in that sense. Dr. Owen. 

1 6*. To complete the sense, after yiyovev supply Upsbg ; who is made 
priest, &c. Dr. Owen. 

19. ouSsv yap sTsT^siaxrsv 6 vopog, eTEKrayaiyri 8s xpetrlovos eTwibog.,"] The 
opposition is ill supposed to lie between these two propositions: The 
former (oiosv yap srsKetwcrsv 6 vopog) should be read in a parenthesis: What 
follows is in opposition to the foregoing verse, yiverai being understood: 
There is an abrogation of the former commandment concerning the Levi- 
tical priesthood (for the law made nothing perfect) hut there is the 
bringing in of a better hope. 

Estius, Peirce of Exon, Bengelius, Markland. 

20. Ka< xab' o<rov &c] Here our Translators have judiciously supplied, 
he was made priest. But this verse should be joined to the seventeenth, 
and the two intermediate ones included in a parenthesis: and then the 
text will stand clear of all obscurity. Dr. Owen. 

27. touto yaq s7rolrj(rsv s<£a7raf , eauTov avsviyxag.~\ This in a parenthesis, 
because vopog yaq avbpioirwg xadlcflria-iv, ver. 28, is a proof that he needeth 
not to offer up sacrifice. Peirce of Exon. 



4 e CHAPTER 



57$ CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER VIII. 

1. Ke<paXa»ov &e S7n ro"g "Ksyoixivoig, toioutw £%o[xsv a.p%i£pia,~] Place the 
comma after toiovtov, having such an one for the sum of what has been 
said, ice have an high priest. 

J. Walker, of Trin. Coll. Cambr. apud Wetstein. 

3. Hag yap ap%ispsv$] This verse should be in a parenthesis, that the 
next may connect with 1,2: zvho is set on the right hand of the Majesty 
in the heavens, a minister of the sanctuary, &c. — 4. for if he were on 
earth, he should not be a priest. Dr. Mangey. 

7. oox av Sevrepag l^vjrsTro roVoj] F. ruirog, then should not a pattern 
have been sought for a second covenant. See ver. 5. P. Junius. 

8. Ms|x(£>o|xsvo£ yap auroTj Asyei"] Place a comma at yap, For finding 
fault, i. e. with the first covenant, he saith to them. He is not here 

proving that the Jews were defective, but that the covenant was. 

Peirce of Exon, Raphelius. 

10. SjSouj vojutouj jxou elg t^j/ ^lavoiav avrwvj F. 8<§ou£ AQ%£L vojxows, as 
it is in the LXX, and as it follows here KAI — iTriypatyco. Piscator. 

Ibid, biftobg vopovg /xou.] Place a comma at jxou, so as to connect elg ryv 
^lavoiav with eTriypa-tyto. Bp. Barrington. 

12. xa\ t<£v avo[xioH'j a.uraiu,'] These words seem to be a marginal gloss. 
They are wanting in the Septuagint, two MSS. the Vulgate, Syriac, and 
Coptic Versions. Dr. Owen. 



CHAPTER IX. 

1. Elys jxsv oZv xa) v\ rargornj cxtji^] Read, 73 rarparnj lx.nlvr h viz. SjaQvpoj, 
mentioned viii. 7. If the first covenant had been faultless, then should 
no place have been sought for a second. From whence, to the end of the 
chapter, he proves that a place was sought for a second covenant. Then 
he begins this chapter with proving his first proposition, that the first co- 
venant was not faultless, for that first had ordinances, &c. Markland, 
on Lysias ii. p. 436, since confirmed by MS. Leicestr. in Wetstein. — To 
the same purpose, many MSS. and Editors omit o-xtjvi?, as Erasmus, 
Aldus, Colinceus, Beza, Bogardus, Bengelius, Wetstein. 

2. 



HEBREWS, CHAPTER IX. 579 

2. £j«)viq yap xaTetrxsuaarbt) vj nrparnj, h r\ &c] Place the distinction at 
xaT£(rxeua<rQr) : For there was a tabernacle made : the first, wherein was 
the candlestick — and after the second vail, the tabernacle which, ver. g. 
Beza, Schmidius, and English Version. — Let a comma be placed after 
xaraa-xeuaa-Bri, as well as after zrqwTrj, to mark the division ver. 6, 7, into 
<rxrp7\ TTpcoTiri xai bsuripa. Bp. Barrington. 

Ibid. i}Tig "kiysrai ay/a] Rather ayia, in the plural, as ayja ay'imv, in 
the next verse, in distinction to this; unless, perhaps, ayiw in both. 

Piscator, Curcellceus, Bengelius. 

4. ^pua-ouv s^oua-a. Sufuarripiov] This cannot be understood of the altar 
of incense, which was placed behind the first vail; but of the censer of 
incense, which the high-priest, on the day of atonement, carried into the 
Holy of Holies, Lev. xvi. 12. But that w?s of brass till the time of So- 
lomon, 2 Chron. iv. 22. %%v<rovv, therefore, has been added here. Mangey, 
in Phil. Jud. vol. II. p. 149- — It does not appear elsewhere what metal it 
was made of; why may we not conclude therefore, from this place, that it 
was made of gold, as the LXX and Philo assert? and though the modern 
Jews deny this, yet it is affirmed by the Samaritans. Allix, Judgement 
of the Jewish Church against the Unitarians, p. 14. 

9, 10. [jjr\ houapsvai — TsAsja)<ra{] Read here [j.rj Sui/ajxsva, or at the end 
of the next verse IxixBi^zvai. Beza. — And connect \kmov £7r) fipiofxaa-i 
with this verse : those sacrifices could not make perfect those that 
worshiped only with meat offerings and drink offerings. Olear. Analys. 
p. 28. Peirce of Exon. — The participles, Zuvd^svai and s7rixsip.sva, though 
differing in gender, are not to be altered. Instances of such varied con- 
struction are to be found in the best authors. Thus eQi/yj \<r%upa, xa) 
(ruvetfl-rixoTa. — cr£7ron)jut,£i/oj. Xenoph. Cyrop. lib. i. p. 45- ed. Hutchinson, 
8vo. But perhaps ^ovdy.svat refers to Qutriai, and sVjxe/jxsva to hwpa, or 
to both lajpa. and &u<n'at conjointly. Dr. Owen. 

1 1 . dp^spsb^ rwv {JlsWovtcov ayaQtovJ F. [xsvovtwv ayaBuiv, a high priest 
of good things which are to continue, in opposition to oixaia>iuala, the 
ordinances, which were temporary. See Col. ii. 17. Mangey, Phil. Jod, 
torn. I. p. 107. 

12. eupa-ixsvog] This should be read eb%op.s9bg, as some MSS. and Edd/ 
of Erasmus, Aldus, Bogard, Colinaeus, Oecumenius, Theophylact, read; 
if Mr. Dawes's observation is true, that the Aor. 1. of the Active or 
Middle Voice of this verb is never to be found. Miscell. Crit. p. 250.— 
But see, to the contrary, D'Orville on Chariton, p. 335. 

4 e 2- 14- 



580 CONJECTURES ON THE NEW TESTAMENT, 

14- $»«• IIv£yju.aTos auovloo] F. for rsvsd^arog read ayvs6p.aTog, who 
through everlasting sanctification offered himself. J. J. Reiske, apud 
Wetstein. — If there be any need of receding from the 1 text, for oucoviov 
read, with several MSS. ayiov. Dr. Owen. 

17. e-irsi pj t&ots urypiei, &c] The Greek Scholia, as is observed by Is. 
Casaubon, D. S:ieinsius, and Bengelius, read this interrogatively: For is 
it of any force, while the testator lives ? Dr. Mangey. 

19. 'ha.Qwv to aup.a — auro re to $j£aj'ov hcli tzsomtol tov T^aou eppaVTio~sJ 
Place a comma at &i£"htov, that it may connect, not, as the Vulgate, with 
sppuvTure, but with "ha&wv, as Exod. xxiv. 7. And taking the blood of 
calves — and the booh, he sprinkled all the people. If the Writer had 
intended to say that Moses sprinkled the book, he would have mentioned 
It ver. 21, with the tabernacle and the vessels of the ministry. That the 
conjunctive re does not always relate to xa\ which follows, see Acts xxi. 
11. John ii. 15. Kidder, Demonstration of the Messiah, Part II. p. 
144. Bengelius. 

Ibid, to ou/xa — jxsra $>aro£. This prefigured the blood and water 
which came out of our Saviour s side after he was dead, John xix. 34, — 
eg/ou xoxxlvov was a type of the -^Ka^hg xoxxlvov, which they put on our 
Saviour in mockery, after his condemnation, Matt, xxvii. 28. — v<ro-w7rou 
represented the stalk of the hyssop, on which was put the sponge with the 
vinegar, and lifted up to Jesus's mouth, as he hung on the cross, John 
xix. 29. — These were manifest tokens of the Messiah given by Moses. It 
is not much to be wondered that the Jews, at the time of our Saviour's 
crucifixion, did not see them ; but it is much to be wondered, that neither 
they nor the Christians since that time should perceive them, if they have 
not perceived them, as I do not know that they have. Markland. 

25. ov(i>' Iva zsoKkaxig &c] To complete the sense, bring down ava.yx.ri 
from ver. 23, and insert it after ou8' — OuS' avayxr} Iva &c. nor was it ne- 
cessary that, &c. Dr. Owen. 

27. Here xaQ' oerov stands for xaQwg, as plainly appears from its corre- 
spondent outw$, ver. 28. Dr. Owen. 

28. s) g to zsoT^kuiv avevsyxeh a.[xapTiag~\ Read, etc to T12N tstoXXwv, which 
is the same as vsavTwv, as Luke vii. 47- Rom. v. 15. xii. 5. 2 Cor. ii; 17. 
Apoc. xvii. 1. R. Bentley, Concio in Nov. 5. 

Ibid. lx SsuTegou %u>p\g apapTiag h§§r]o-£Tai Tolg auTov a,7rexde^o[xivoig~\ lie 
shall appear a second time to them that look for him without sin. 
Clarke's Sermons, vol. VI. 8vo. p. 122. — A transposition too hard, as 

Mr. 



HEBREWS, CHAPTER IX. 581 

Mr. Pyle observes; ywfe apapTiag, without offering for sin, he shall 
appear to them that look for him to salvation; or rather with a comma 
at a.7rsx^s^oy.si/oig, he shall appear — to salvation. 

28. ex Ssurepau yu>pig apa^r tag oc^^csra*] He shall appear the second 
time without sin. Did he not appear without sin at first ? Did he not 
continue so ever afterwards? Can this, or any such version, be right, that 
seems to convey so harsh an insinuation respecting our Saviour? It is said, 
I know, " that the phrase without sin, means in this place, without that 
abasement and suffering which he underwent for sin at his first appear- 
ance; and consequently implies that he shall appear the second time with 
the utmost magnificence, splendour, and glory." But if this had been the 
Apostle's meaning, it is most probable he would have plainly said, h $o£*) 
o<J>$>f»reTai.- It seems to me, from the circumstances here alluded to, that 
the words %a)o)g a^aprlag stand for ^a)picrBsi<rr}g a^apriag (semoto peccato, 
sin being put away or abolished) ; and should be inserted between 
commas, as in some editions of our Bible the English is judiciously 
placed. Christ is represented ver. 24, as entered into heaven, like the 
Jewish high-priest into the holy place, to make intercession for us. And 
here again, ver. 28, he is farther represented as coming down from heaven, 
like the Jewish high-priest from the holy of holies (when he had removed, 
or atoned jor. sin), to pronounce peace and salvation to the faithful. To 
this interpretation the following word, a.7rsx^B^oixivoig, gives additional 
weight ; for it alludes to the congregation waiting in the Temple, at the 
close o- the service, for the benediction of the high, or indeed of any in- 
ferior, priest then officiating. See Luke i. 21, where, for TxpoaSoxwv, one 
MS. has nr^oa-^s^oftsvog, and another exh^d^svog. There is a similar phrase 
in John xv. 5. %(op)g hpov, which is to be interpreted ^oopia-^ivreg ot s[aov, 

.Dr.OwEN. 

CHAPTER X. 

1. %xlau — twu iLe7ShoVT(ov ayadwv'] F. pzvovraov ayaQwv, here and Col. 
ii. 17, of good things which are permanent. Mangey, Phil. Jud. vol.. I. 

P- 107. 

2. S7rsi ovx av ■ evaoa-avlo vrpo<r<pzpopsvou,~] Some copies bre) xav syratxravlo, 
for then at least they would have ceased to be offered. The sense will 

be the same if we read it interrogatively, though then it would be better if 

we read, hxsi oux brawravlo "AN; For then would not they have ceased to 

be offered ? H. Steph. Preef. 157^ 

5» 



$f* CONJECTURES ON THE NEW TESTAMENT. 

5. sltrspyopzvos e\g tov xoVjtW] F. sig to oo-iov, into the sanctuary, 
meaning heaven. Crellius, lnit. Ev. Joan, restitut. p. 411. Observator 
Hallensis, T. VII. obs. xvi. 

Ibid. <raJ/xa 8s xaxripTio-io jxoj] According to the Hebrew it should be 
ilTIA 8s — But the LXX agree with the Apostle, Ps. xl. 6*, in reading 
SiiMA, which yet was probably a corruption, and from the words being 
joined together H0EAHCAC&TIA came H0EAHCACC&MA, whence 
it was propagated into the N. T. L. Bos, Prolegomena to the LXX. — 
But as Mede observes, B. v. c. 4, the words a body hast thou prepared 
me are brought by the Apostle to prove our Saviour's incarnation, where- 
unto the words of the present Hebrew mine ears hast thou bored, will in 
no wise suit. The letters are very similiar in QiitN aures, and JTtt tN 
tunc corpus, and the latter is probably the true reading of the Hebrew, 
before it was corrupted, which the LXX and the Apostle have followed. 
Peirce of Exon, and Kennkotf s Serm. at Oxon. 176*5^-^58. 

11. zs-ag [x\v Ugebs] Several MSS. read a-p%iepsbg, which seems to suit 
better with the comparison that is here drawn between our Saviour and 
the Jewish high-priest. Dr. Owen. 

12. s\g to hii\vsx\g exotfturev] Connect slg to dir^exes with what precedes: 
After he had offered one sacrifice for ever, not sat down for ever; 
for then it would have been sitteth down for ever. Thorn. Aq. apud 
Estium, Piscator, Bos, Exercit. p. 245. Bengelius, English Version. 

14. Mia yap vrqo<r<popa] Perhaps, Mia yot.% v;poo-§opa, in the nominative: 
For one offering hath perfected for ever, &c. The discourse before turns 
on things, not persons, ver. 11, and is accompanied likewise with the verb 
TsXstoov, c. vii. 11. ix. 9. x. 1. Bengelius. 

17. xa\ t&v aiuapTuSv] Place a comma after xa), to shew it is not part 
of the citation out of the Prophet, but is from the Writer of the Epistle ; 
Tsgo(fll§v\o-i may be understood after it, he adds also. For the proof of 
what he advanced in the fourteenth verse depends on the words to>v apap- 
TICUV &c. Markland. 

Ibid. The argument lies thus: For after he had first said, Jer. xxxi. 
33, this is the covenant that I will make with them, &c. he then subjoins 
(JjcRspov 'hiyzi) at the close of ver. 34, And their sins &c. will I remember 
no more: Now where remission of these is &c. The Septuagint, from 
whence the quotation is taken, has SjSous ScoVco ; and wants the words xa\ 
t&v ai/o/xtaiv auTwv, which afterwards follow. Dr. Owen. 

20. Should be included in a parenthesis, that Upia peyav may connect 
with e%pvTsg, ver. 19, upon which it depends. Dr. Owen. 

24. 



HEBREWS, CHAPTER X. 583 

24. xou xoLTUVoriSfAzv] F. xaravou9sTa>|X£j/, or xctT avoav wpsv, or rsapaxa.- 
AaJjm-sj/. P. Junius, apud Wetstein. — According to the metaphor which 
follows, xcx.raxovdiy.sv, acaamus, let us stimulate one another to provoke 
unto love and good works. Dr. Man gey. — From whence Ts-apo^uo-jxoi', 
Theophyl. Philo de Agricult. p. 140. 338. 1. 23. & p. 339. 1. 9. 

Markland. 

27. rsvoog %r t 7<og~] F. rxupbg %ahog, a storm of Jire. P. Junius. 

30. Xeysj Kvpiog] This should be left out, as in Deut. xxxii. 35. (the 
Hebrew should be read D7tt?N retribuamj taken from Rom. xii. 19. 

JJowyer. 

33. xoivcovo) rcov ovrwg avacflpBcpoyivrnv] F. a.va.rps<poy.iva)V. P. Junius. 

34. For Iv sauToig read, with four MSS. and some of the old Versions, 
euuTovg. "Knowing that you yourselves hove in heaven a better, and an 
enduring substance." Dr. Owen. 

3$. ovx so-p.lv u7TO<flo~A7Jg Big a.7rw7\siav~\ F. AIIOSTASEiiS s\g axtoAs»ay, 
for we are not of them who apostatise unto perdition. P. Junius. 



CHAPTER XI. 

1. s<r)» 81 zsl<flig sXTTi^oixivoiv w7roV7a«-»£,] isUflig is used sometimes for a 
full conviction, from persuasion, certain proof, as it is here defined. 
When Chrysothemis tells Electra, that she believes Orestes to be alive, 
because she has seen what she considers as certain and infallible traces of 
him, Sa$*j <r7jjxs7a, Electra asks her, T.V to ra7<.aiv \hovo~a zs'ivliv, "Alas! 
what clear signs of conviction hast thou seen!" Sophoc. p. 203. and ver. 
736, 7. Weston. 

Ibid. sh7ri<£o[i.iva>v U7r6<fla(rig, ttpaypaTwv s\sy%og ou ^Ae7ro^xevo)v] It is 
more natural to connect iPc^y^oftJj&y/ uTrocflao-ig nr^ayy-urcuv, and to under- 
stand the substantive in the second proposition: Faith is the assured 
expectation of things hoped for, the evidence of those that are not seen. 
P. Junius, Al. Morus. — h\sy%og, a conviction. Markland. 

2. By the term zxpso-GoTspoi in this passage is evidently meant the an- 
cestors of the Hebrews. This and some other texts, in which the term 
occurs, induce me to be of opinion, that Tspso-Surspog in the New Testa- 
ment frequently signifies, not an office, but a character of age, of standing 
in the Christian Church, and particularly the first fruits of conversion to 
the Gospel in a nation, province, or congregation. Bp. Barrington. 

3- 



584 CONJECTURES ON THE NEW TESTAMENT. 

3. Uitflei vooZ^sv xar^prlrr^ai &c] As the Apostle's design in this place 
is to celebrate, and set before the Jews, the faith of their ancestors, the 
Patriarchs before and after the Flood; how comes he to descend in the 
first instance to men of lower times? ILVJsj NOOTMEN. Now, whether 
the verb voou/xsi/ be rendered we understand, meaning the Apostle and his 
contemporaries; or more indefinitely, men in general understand &c. ; 
how does that answer the point intended? and what particular reference 
can it have to the antient Patriarchs ? It should seem from the following 
series, that the Apostle, in every instance, meant to specify some parti- 
cular person. If then we suppose t his to be predicated of Adam (and no 
instance could be more applicable to him), the reasoning will appear 
sound and good, and the series complete and perfect. Upon this footing, 
I would humbly propose to the consideration of the Learned, whether 
it may not be reasonably conjectured, that, instead of sr/<r]ej voovpev, the 
original text was zsialsi svoyosv 'ASaja. Dr. Owen. 

3. s\g ro pg hi 4>ouvojX£V.a)v] F. e\g to he ja^ <$>a.ivoy.iva>v. Vers. Syriac, 
Vulgate, Chrysostom, J. Walker apud Wetstein, Wisdom of Solomon, 
e£ apopipov u\7)g. 

4. GrKelova. Quo-lav "A£eX nraqa KaVtf zspoo-t\Vsyx£\ F. JQIONA &u<nav. It 
is said, Gen. iv. 4. "A&rX fysyxe ajro twv rspwroroxcov — xa\ coco roov 
2TEATGN AYTQN. P. Junius. 

7. ^pr^arjerOeT^ — rszp\ rwv jx^SItto) ^sto^svcdv, suXa^Ssif] Perhaps, 
ns-sp) rtov pj?>s7ra) fiKs7rop£vwv euXa^Ss^, moved with the fear of things not 
yet seen. Grotius. 

11. SJj/ajuuv elg aovra^oT^v .(nreqiKctrog eAa£e,] Read, eig.<ru?\7o}\|/<j/ arwiq- 
paTog, was enabled to conceive or receive seed. P. Junius. 

12. xui raura vevsxqtopevou] The Valesian Lections read rouroo: and so 
the Vulgate seems to have read. But raura. (i. e. na.ro. ravra) is very 
right. Dr. Owen. 

lg. -oQev aurov xa\ Iv Tsa.pa£o7w> sxo[x(<ra3o~^ su Tsapa.QoTvy in a parenthesis 
(ut ita dicam). The English expression (comparatively speaking) an- 
swers the Greek. Markland. 

21. 'IomcuS a.7roQvrio-x(ov txouflov rwv vldov 'Itoo-r)<$> suXoyrjo-*] F. omitting 
Joseph, Jacob dying blessed each of his sons. Dr. Mangey. 

Ibid. Ittj to cLxpov rrjg pa£Sow] The Vulgate, as Aquila, Gen. xlvii. 31, 
t^v xstyoChriv rijg xXivyg, the Hebrew with different vowels signifying either 
a bed or a staff. — The Septuagint agrees with the Apostle: and yet I 
think the other Version to be the truest. Compare Gen. xlviii. 2. and 
xlix. 33. with 1 Kings i. 47. Dr. Owen. 

23. 



HEBREWS, CHAPTER XI. 5S5 

£%. kcu ouk ec^o^Ovjcrav to hia.ra.yiKa. too $a?nAea)S.] F. without the ne- 
gative ; the hiding of Moses was more owing to a fear of executing the 
command of the king, than in defiance of it. And so Philo describes it, 
Vit. Mos. vol. II. p. S3, yvwruv on ttov 'ESgai'ow KATAAEI2ANT12N 
tou /3a0-<A6a>£ to rsspo(f\a.y[).a.. Mangey in loc. 

SJ. tov yap aoparov cog bpciov sKaprsprj<r£^\ F. cog OPHNTA EMAP- 
TYPHSE, he bore testimony to him who sees, though invisible himself. 

Dr. Mangey. 

35. "EAa£ov yuvalxsg &a] This sentence is wrongly detached from the 
former, on which it evidently depends. The construction is oblique and 
elliptical: completed it would stand thus; fit wu, scil. zspotyriToov ver. 32. 
eha&ov yvvatxeg &c. The Syriac Interpreter plainly understood it in this 
sense; for he translates to this effect — Et reddiderunt mulieribus filios 
ipsarum ex resurrectione mortuorum. Dr. Owen. 

Ibid. " Tortured ;" that is, according to Athenaeus, Eustathius, and 
Casaubon, had their heads cut off. See Athenaeus, p. 154. Malefactors 
were put to death with wooden instruments before iron and steel were 
used for that purpose. Weston. 

37. e7reipao-67]<rav] Amidst the enumeration of tortures, it is of little 
moment to say they were tempted. As this word, therefore, is wanting in 
the Syriac and some MSS. Toup, (Ep. Critica ad Ep. Glocestriensem, p. 
182.) Erasmus, Calvin, Beza, Grotius, Hammond, Whitby, and Eu- 
sebius, &c. would omit it. — Perhaps, read, hTrupcobya-av, Beza, in Ed. 3, 
4. — Or, sirvpao-Qrio-av, Fr. Junius, in Paral. 1. iii. and Piscator. — Or, 
hrp-r\<rbt\(ra.v, Gataker. — All which words denote, they were burned. — 
Connect, hrz\pa.<rhr\<Ta,v h fyavia ^.ayaipag, carkbavthV, they went through the 
trial of slaughter by the sword, they died. D. Heinsius. — lira^trav, 
they were lifted up on crosses. Beza, Annot. Ed. 1, 2. Knatchbull.-— 
Or read: iTrpahricav, they were sold for slaves. Steph. le Moyne. Ep. de 
Dodone, in Gron. Gr. Ant. torn. VII. — Or, lirr\pw>hr^Tav, they were 
maimed. Tan. Fab. Ep. vol. II. 14. — Or as Hesychius, referring to this 
place, 'ETuprav/<r0>jo-av, !xg6/xaa-0ij<ray, ES^AIPISBH^AN, they were 
racked on the wheel. See Miscell. Obs. vol. II. p. 28. for March 1723. — 
Or, hirr\psia.<r§ri<ra,v, they were ill treated. J. J. Reiske, apud Wetstein. — 
Or, g(T7rs^a<r^<rav, were strangled, from o-7rsipa, a wheel, J. Alberti Ob- 
serv. Philol. which is confirmed by Hesychius. — Or, I7rig0^<rav, were 
pierced through. Kypke. 

Ibid, e7re»paa-0ij<rai/] They were tempted. As this does not agree with the 
process of the Apostle's argument, may we not suppose that the original 

4 f was 



58* CONJECTURES ON THE NEW TESTAMENT. 

was E7rs%aQr)trav from crs§aa>? they were pierced through with darts and 
spear's; (or, they were impaled:) 
Thus Homer, 

'PtVa crap' o<p9aX/Aoj/, Xsuxobg 8' e7r£gij<7eV ohovrotg. Iliad, E. 2Q0. 

iWr. Bryant. 
Ibid, ef pqAajraT^, Iv ctiysloig Slp^aa-jv] xat seems wanting: Mey «)«»- 
dered in sheep shins and goa£ skins, as the English Version. Dr. Man- 
gey. — Or, the latter a gloss on the former. Kuster, Praef. ad N. T. p. v. 
Hemsterhusius in J. Pollux. — F. h iKaXhcoToug, in coarse rugs. Hasaeus, 
Bibl. Brem. cl. ii. p. 1044. 



CHAPTER XII. 

1. oyxov dwroOejxevoj] F.oxvw, laying aside all slothfulness — let us 
run, &c. P. Junius. 

Ibid. xai rr^v eu7rs%t(fla.Tov a^uprlav] F. AnAPTIAN, laying aside 
the burthen which surrounds us. Exod. xl. 33, ave^svyvrja-av a-bv rfj 
AnAPTIA auTwv. Judith ii. 13, xa^Xoug xa) ovovg e\g r^v AnAPTIAN 
aoTtov. Markxand, Bentley. 

3. Iva ju/q xd^rs, roug ■tyu%a'ig fyxaJv sx7<.u6pevoi.~] Read, xapijrs roug 
■fyu%GLig vpuiv, as xapvoav rtf •tyvxy p m > J°h x. 1. Without such restriction, 
xct/xv«) is usually applied to the body. 'EkXuo/xsi/o*, without a case, as 
ver. 5. Hombergius, Bengelius. 

4. juip£gj£ aiparog avrixariiflr^s, i&pbg rrji/ a^.apriav a.vraycov^6[ji.svoij 
Striving against sin. — But connect xspog rr^v apapriav with avrixar stflifte, 
Ye have not resisted unto blood against sin, in withstanding it. So 
Deut. xxxi. 21, xot) avrixa.Ta.<f\r\(reroa 73 oJSt) axtrt] KATA arpoVtoTrov aorcSv, 
px§rwpouo-a' this song shall testify against them, as a witness. Bengelius. 

5. xai e«AsA»](3-0s rijg 7sapax'hri<Tsiog &c.J Read interrogatively, not af- 
firmatively as an accusation : Ye have not resisted unto blood; and have 
ye forgotten the exhortation &c. ? Hallet, Pyle. 

6. A Of yap ayajra Kopioj, zra^sOsr jw-atrltyoi 8s tsolvto. oiov 01/ ■nrapaM- 
^eTai.] As p.a<f\iyoi 8s with the adversative particle seems to be opposed 
to CT«j8stJst, one would think OT should be inserted before z^apaQs^srai, 
For whom the Lord loveth he chasteneth; but scour geth the son whom he 
doth not receive. Beza. — This, Prov. iii. 12, the LXX translate as here: 

but 



HEBREWS, CHAPTER .XII. 587 

but in the Hebrew it is, For whom the Lord loveth he correcteth, and as 
a father the son in whom he delighteth; is padli-yoi a Scholion added? as 
some verb seems to be wanting. Drusius, Par. Sacra. — The Hebrew 
word 3N2") may signify and as a father, or and griev'eth. The LXX, 
the Apostle and Arabic Version follow the latter sense; the Targum, Sy- 
riac, and the Vulgar, the former. Sykes, Paraphrase on Hebrews. 

7. EI ara/Ss/av u7rop,sVsrs, cog vlolg u[uv r&pa<r<pepETaiJ F. a>£ TIOTS 
YMAS TPOn04>OPEI. P. Junius. — But see this use of vrpoa-Qeperau in 
Grotius and Raphelius, Xenophon, and Wetstein in locum. 

Q. En-a tou$ /xsv — zsaxkpas ei^o/Asv] The Syriac read EI Se, which is 
better. Beza; and so Curcellaeus and Fell. — Perhaps, read interroga- 
tively: Itane vero — Have we fathers in the flesh, and we gave them 
reverence, shall we not &c. Steph. 1576". Prsef. J. Alberti Obs. Sacra. — 
If so, there wants 8s in the second member of the sentence, which should 
answer to jw-ev in the first ; which should run r<x> is ax pi AE r&v zsvcuixaxoiv 
ou ctoAX(o paXhov ittto to. w^oTay^o-ojutsOa. See Raphelius, Annot. Polyb. — 
But el is to be introduced into this verse from the preceding: if further 
we have had fathers, shall we not rather &c. Wetstein. 

Ibid. ETra &c.J Read, interrogatively, Have we fathers &c. and 
insert 8s in the second member; for the Clar. MS. had it at first. 

Dr. Owen. 

13. rpo^ias opftag T&oirjo-ale] F. rpa^iag [rpa^siasj, make the rough 
paths smooth for your feet; why else are feet mentioned ? Ed. Complut. 
Plant. 

Ibid. tW ju,^ to %o)Xov exl%a.7rjf] lest that which is lame be turned out 
of the way, but let it rather be healed: The opposition seems not natural 
in any part of it. F. to Ki2AON, that a limb may not be put out, but 
rather healed. S. Battier ; and for exlqairfj, read sx<flpa,<p-ji, luxetur 
Beza. Ed. 3. but in no subsequent edition. 

15. [*>r t rig piQa. Tsixola.g avco Qoo'jca, ho^Xjj,] F. ev xohjj, as it is in Deut. 
xxix. 18, lest any root of bitterness be springing up in wrath, and many 
be thereby defiled; V H, or some other verb, wanting in both parts of the 
sentence. Estius, Grotius, P. Junius, Mill, Prol. 495, JVhitby. 

17. fxeravoiag yap] -Mera^oja does not signify here, repentance; but, 
change of sentiment. He found no way to change his father's mind. 

Dr. Owen. 

18. Ou ya.% T&poosKr^vQalc ■tyrj7\a<p(o[j.£vcp ogsj.] Read, p,^ or ov ^Xatpa)- 
\xkvm, For ye are not come unto the mountain which might not to be 
touched, — unto blackness, and darkness, and tempest. See Exod. xix. 

4 f 2 Deut, 



588 CONJECTURES ON THE NEW TESTAMENT. 

Deut. iv. 11. v. 15. — Bp. Montague, citing this text in his Apparatus 
has it so, That it might not be touched. Whether he had any copy, or 
cited by memory, I know not. But any one that reads or remembers the 
description of this mountain burning with fire, and the tempest, sound of 
trumpet,. &c. and the charge given that it should not be touched, will be 
apt to have that conception. P. Junius, Wall, Critical Notes. 

Ibid, •i/ri'ka^xiiixzvio ppsi, xou xsxavpivrp wupj,] The comma should be 
taken out at opsi, that zjugi may be construed with \f/rjAau<p«)ixsVt} as well 
as xexavpivcp. So the Greeks, Plut. Sympos. 1. iv. qu. 2. of a thunderbolt, 
ours r% s<r(tiJTos e'Oiys, hominem dormientem prcetervolans, neque ipsum 
Icesit, neque vestem attigit. The Latins often, fulmine factum. Kypke. 

Ibid. -^rjXaipwixsvip opsj] As the Apostle's argument strictly requires 
that mount Sinai should stand opposed to mount Sion, I cannot but 
wonder why Dr. Mill should labour to destroy that necessary opposition^ 
as he plainly does, Proleg. 1071. by contending for the omission of the 
word oge*. In his note, indeed, on this place he is willing to preserve it; 
but the Prolegomena contain his second thoughts. Dr. Owen. 

20. v\ /3o?u£» xa,T aro^sv^asrai.'] These words were probably at first a 
marginal insertion: and as they are wanting in above thirty MSS. and 
several of the antient Versions, they may well be left out. This and the 
following verse should be inclosed in a parenthesis. Dr. Owen. 

21. *Ex<po£o£ sip xoCi eurpopos] Alluding probably to Deut. ix. 1Q LXX. 

Dr Owen. 

23. rsa.v-(\y\ioe.i xou IxxX^tna zrpcoroToxcuv] Or, connect this with the 
former verse, in apposition with xai pvpiaa-iv afyi'kwv, the conjunctions 
being prefixed to the several enumerations; xai to-oAsi — xa\ [Kupia<rw — xai 
xpiTJ) — xou OT^sujaao-j. Erasmus, Luther, Raphelius in Herodot. &c. — 
F. xa) pvoiwv vel pjgta&ov afysXeov srav^yogsj, xai &c. Dr. Owen. 

24. xpsirlova AaXouvJt rsapa tov "A£sA.] Read, sraga TO TOT "A£eA, 
than the blood of Abel. Bp. Law. — But the like construction oc- 
curred before, ch. xi. 4, where we read zsapa. KaiV for zsapa, rrjv tou 
KaiV. Dr. Owen. 

26. csjo)] Rather, with the Septuagint from whence it is quoted, 
(TfiiVco. The context seems to require it, and some noted MSS. support it. 

Dr. Owen. 

27. &?]Xo»- twv eraAeoofAEVaw ryv [xeraQsciv co§ 7TS7roJ7]j*eva)v] F. creTOVTj- 
fxivcov, — signifieth the removing of things shaken, as labouring with 
decay. L. Bos, Exercit. p. 259, which see illustrated in Wetstein. 

CHAPTER 






HEBREWS, CHAPTER XIII. 589 

CHAPTER XIII. 

3. (os xal auToi oi/reg h <ra^a]<.] F. fores ENS&MATOI, Remember 
them that are in bonds, as bound with them; and them which suffer 
adversity, as being yourselves corporeal. P. Junius. 

4. Tlpios yafxos &c] scil. rlpios s<f\w. For the sentence is not de- 
clarative, but exhortatory. And afterwards for Ss read yap. Dr. Owen. 

5. Ot> jxtj <rs aval, ouS' ou pf <re eyxara'h'nr(o.~\ It has often been observed, 
that there are no less than Jive negatives in this declaration ; " which are 
designed, it is said, to express the doctrine contained in the words in the 
fullest and most comfortable manner; and to give good men an entire de- 
pendance on the veracity and gracious promise of God, and the strongest 
assurance that he will never, upon any occasion, leave or forsake them." 
As the words are adopted by the Apostle, the observation may perhaps be 
right. But then it should be farther observed, that this energetic force of 
the sentence is chiefly derived from the genius of the Greek language. 
For the original Hebrew, Deut. xxxi. 6, 8, whence this quotation is taken, 
has only the simple *& twice inserted, l^w «^i ^v n 1 ?. Dr. Owen. 

10, 11. Something seems wanting between these two verses, to make 
the connexion. Dr. Mangey. — There is, I apprehend, in the tenth verse, 
an ellipsis, which, properly supplied, will render the connexion clear. At 
full it would run, I think, in some such manner as this: "E^o^sv ^vo-iacr- 
rr\piov, \jx£iva> o[xoiov,~\ s^ o5 cpayslv &c. That ^rua-ia<rlr}piov, altar, signifies 
here the sacrifice offered upon it, needs no proof. This however being 
observed, I would translate as follows: We have an altar, correspondent 
to that on which the propitiatory sacrifice is offered, of which (sacrifice) 
they have no right to eat who serve the tabernacle. For the bodies of 
those beasts, whose blood is brought into the sanctuary by the High 
Priest for sin> are (not eaten, but) burnt without the camp. Lev. xvi. 
27. Wherefore Jesus also &c. In this view the whole is plain, perti^ 
nent, and well connected. Dr. Owen. 

18. 73-£7ro/8a^sv yap] For we trust we have a good conscience. F. crs- 
srs/o-jasGa yap, we are persuaded &c. Dr. Mangey. — Alexandrian and 
other MSS. srsjQo^eOa. 

22. avs^ecrOe rod Aoyou] F. avrsp££«"Qs rov Ao'yov, as Tit. i. Q, avre-^o^evov 
rou xara rrjv 8»^a^v ■utk/Iou Xo'you. Priceeus.— But 2 Tim. iv. 3> rfs uyjai- 
voutrris SiharxaKlus w* otve^ovrai. 

GENERAL 



590 CONJECTURES ON THE NEW TESTAMENT. 



GENERAL EPISTLE OF JAMES. 



THIS Epistle, in the original, abounds with Hebraisms — and, per- 
haps, because it was written to Hebrew Converts. Dr. Owen. 



CHAPTER I. 

2. 1 1A5JAN yapav r)yrj<ra<rQs, &c] The true account of the seeming 
difference between what is here said, and what is related by St. Matthew, 
xxvi. 41, pray that ye enter not into temptation, perhaps may be taken 
from the different times. When our Saviour spake these words to the 
Apostles, they were in a very weak and imperfect state of faith. But after 
the mission of the Holy Ghost, when St. James wrote this Epistle, even 
the weakest of them was enabled to withstand afflictions, persecution, 
hunger, nakedness, &c. As, therefore, it was then a matter of the greatest 
danger to fall into temptation, and a thing to be prayed against; so now it 
was a matter of the greatest joy, their strength being increased, and the 
promise of a reward being made in proportion to their sufferings for 
righteousness, or their duty. Markland. 

3» on to 8oja,'juov u^hcov rrjg zsitflBrng xarspya^srai uTron.avr\V~\ F. uxoftov^, 
in the nominative: knoiving that patience draweth after it the trial of 
your faith : and let that patience render its work perfect. P. Faber, 
Agonist. 1. iii. e. 13. Crellius, from Rom. v. 4. 

10. 'O 8s ttXovo-tog, sv ty; ra.7r£iV(6osi aurov'^ Understand (poSWc-Oo the 
opposite to TicvjyJtfT^oi, ver. 9, for the reason which follows gives the rich 
man very little encouragement for boasting. — So Gal. i. 10. 1 Tim. iv. 3. 
Hor. I. Sat. i. 10. and elsewhere. Markland. 

11. 'Avs'tsjXs yap — o«rafa.e]o*] Inclose this sentence in a parenthesis, 
that the things compared (wg avQog &c. and ourco xou ra-Aouo-ios &c.) may 
become more obviously connected. Dr. Owen. 

Ibid, sv ralg •aropela.is auroo ^a.pav^<rsTO.i\ F. ev roac IIOPIAIS, shall 

fade away in his abundance. Ed. Colinaei, Erasmus, Luiher, &c. — But 

as the Greek tongue has no such word [see Steph. in Thes. torn. III. 

p. l8l.] read, to the same sense, epiropiats, with Castelio, P. Junius, 

and 



JAMES, CHAPTER I. 59 i 

and Hammond. — Or, h Taig nrsipix<ry.oig. P. Junius. — Or, eu7ro- 
piaig. Dr. Mangey. 

12. og uTropivsi ErejgaffpwV] Read, vTropeuel, from the authority of ver. 
3, 4, 1 Pet. ii. 20. Bengelius in Gnomon. 

17. TxTotrpog rwv <pwTa)V^\ Read, vrveo{j.a.T<t)V, the father of spirits, as it 
is Heb. xii. 9, taken from Numb, xxvii. 7. and in Rev. xxii. 6, b &sog 
T(3v nrvsuixdrcov twv alylwv, as in MSS. for which the Edd. read, rcov ayuov 
izpofyriTwv. Mangey, in Phil. Jud. II. p. 385. — But the father of lights 
is here used agreeably to the astronomical metaphor which follows : with 
whom there is no deviation or tropical shadow; light invariable without 
any interposing shade, which is lengthened or shortened by the different 
inclination of the sun. See Estius. — Or, understand, The Creator of the 
luminaries, viz. the sun, moon, and stars (alluding to Gen. i. 16*), ToS 
z&arpog being used for the maker or creator, Job xxxviii. 28. Mark- 
land, in Arnald on Wisdom, c. vii. 16". 

25- nrapa*u\|/a£ sig vop^ov — xa) rsapa^sivag ovTog~] Or, rather zsapay.eivag 
OTTSTZ, and continuing so. Erasmus: for oorog follows, ourog y.uxapiog 
Iv Tj) TSoiri<rsi auruv serial. Beza. 

26*. Ei' rig Soxei, x. r. A.j Understand it as if it was written, ei Tig 
tioxwv — [1% ■xjtikiva.yaiyei — aKh! onrotTa, &c. Markland, 



CHAPTER IT. 

1. y.rj ev xspotrcoTru'kr^ia.ig sysle ttjv 7&i<fliv tou Kop/ou ijjtAcoj/ 'Itjo-ou Xpjcrlou 
Trjg 8o£»]£] What is t% So^tjj ? Our Version says: of the Lord Jesus 
Christ the Lord of glory, adding the Lord, not in the text. — Perhaps ev 
zs^o(ra)7roXrj-^taig — t% bo^g, have not the faith of our Lord Jesus Christ 
with regard to honourable appearances. If so, there should be a comma 
at ■Gspa<ra>irohri-i t )iaig, and at X^ktIoO. Markland. — The words Tijg Bo^g 
are so foreign, and so strangely placed, that I cannot but concur in the 
reading of a MS. which wants them. See Wetstein. Up. Barrington. 

4. Ka) ou ^lexpihr^e ev eauToig, xa) eyive<rQe xpiTai ^lotT^oyKT^cSv zsovt\q(ovf\ 
Read without an interrogation: If there come a rich man into your as- 
semblies, and a poor man in sordid apparel enter also to implead one an- 
other, and ye doubt not within yourselves, and become judges of [with] 
evil thoughts, let me ask you, Has not God chosen the poor? Ham- 
mond, Wetstein, 

6Y- 



592 CONJECTURES ON THE NEW TESTAMENT. 

6. 'Tpsis 8s 7]T»p,a<rale rbv zslco^v .] At zslar^hv should be only a colon : 
it follows, do not the rich exercise lordship over you? an instance how the 
poor are despised. Markland. 

8. vo'jxoi/ — |3ao-<Xjxov] To this is opposed vopos eXsu^epiag, ver. 12. The 
Two Covenants are intimated. Markland. 

10. yiyovs aravTcov I't/o^os] F. yiyove znraVTcos, is ALTOGETHER guilty. 
Beaulacre, apud Wetstein. — The whole duty of man, in the second table 
of the law, being comprehended under that of loving his neighbour, who- 
ever transgresses any branch of that law violates what is called the royal 
lav), and is guilty of all. For, ver. 1 1, that law [not he] which said. 
Do not commit adultery, said also, Do not hill. Bp. Sherlock, Sermons, 
vol. I. Disc. xiii. And see on Rom. xiii. 10. 

Ibid. " He is guilty of all." A meque ipso ssepe disputatum sit, qui 
uuam haberet, omnes habere virtutes. Cic. de Offic. lib. ii. c. 6. 

Weston. 

15. "Destitute/ Ksmopsm. Thus in an inscription in Hagenbuch, 
p. 48, we read 

Xapi'^sro "KBiTo^httitri. Weston. 

l8. rjjv zrlcfliv crow ex tcov eqywv trow] The Vulgate, both Syriacs, 
iEthiopic, Coptic, Armenian, and the best Editors, as Colinaeus, Beza, 
3,4,5. Castelio, Grotius, J. Cleric. J. Drusius, L.Cappellus, Hammond, 
Whitby, Bengelius, as the sense requires, read, without works: English 
Version. And many MSS. instead of ex read %a)pls. Perhaps, it should 
be EH& or EKTO£ ruiv epywv. See Estius, &c. 

24. 'Opart — /xo'vov;] This should not be interrogatively. Piscator y 
Castelio, &c. English Version. 

24, 25. It should seem that, by a regular mode of reasoning, the two 
instances here specified should immediately succeed each other; and 
consequently that ver. 25 should precede the 24th: which, being joined 
to ver. 26", would render the argument compact, whereas now it is 
evidently broken. For the illative yaq, ver. 26, plainly refers to what is 
said ver. 24, which should doubtless be read without an interrogation. 

Dr. Owen, 



CHAPTER III. 

I. p) zjoT&q) hZacrxaTtfi} F. pi) woAvTvdfooi S^aff-xaXoi, be not prating 
masters. P. Junius. 



JAMES, CHAPTER III. 393 

3. ISou] Most MSS. »8e, which is Used more for a matter of considera- 
tion; ISou for application to the passions. Bengelius. 

5. jxeyaAaup^eT] F. jxsyaAa o;£=7, magna movet. 

Dr. Baron, ap. Bp. Law. 
Ibid. (Sou, oAiyov wof — 6*. Kal r] y?uo<r<ra cry^, xoarp.og rijg aSix/a^vj 
The former part, introducing the observation that the tongue is a fire, 
should be connected with what goes before, as Piscator observes. Then 
ver^ 6*, read, with the Syriac, xou r] y"ha)<r<ra, tsop T£L KOSMJ2 ty g o&ixiag 
xa9<V)ara« sv roig [ti?is(riv, And the tongue is placed among the members, 
a Jire of iniquity to the world. Grotius, Hammond. — Leave out the 
whole, r t y7<u><T(ra vsrvo, b xoV^xoj rr]g aZixlag' as a marginal observation. Le 
Clerc, Dr. Owen. — Rather understand it, the tongue is a varnisher of 
iniquity; to <rov xaxov xoo-jaoScra, y.r] nrslori trofyobg, Eurip. TYoad. 982. 
tuum peccatum or nans. See more in Wetstein. 

6. b xorpog rrjg atiixiag, a world of iniquity^ I do not understand 
it.- Markland. — Does not xoo-pog, in this energetic phrase, stand for the 
superlative of /xsyaArj? and the whole phrase itself for ij ju.sy»V7ij aZixia} 
The tongue is an instrument of the greatest iniquity. Thus, when we 
say in English, " He did me a world of mischief" we mean " the 
greatest, or most signal, mischief." Euripides, using a superlative 
epithet, calls an -unruly tongue cCwyi^rp vo<rov, turpissimum morbum, 
Orestes, ver. 10. Dr. Owen. 

Ibid, ovrwg r] yhwrrcra. xaQl(fla.Tai] This ooTtog, not read in the Alexan- 
drian MS. the Vulgate, and the older Syriac, is inserted from the begin- 
ning of ver. 5. There are three comparisons, 'Ifo, ISou, »Sou, ver. 3, 4, 5. 
The third begins at ver. 5, Behold how great a matter a little fire 
hindleth. This shewn in two instances: It is a world of iniquity : It is 
placed among the members, defiling the whole body, ovrcog has no place 
here. Bengelius. 

Ibid. Was the conjecture supported by the authority of MSS. I should 
omit the second r) yXwa-ra, which interrupts the sense. How it obtained 
its present place in the text is easily accounted for, from the well-known 
frequent mistake of copyists in inserting a repetition of the preceding 
word. Bp. Barrington. 

Ibid. <pAoyi£ouara rev Tgo^ov rijg ysvstrswg'] Rather, toojsov, setting on fir $ 
the course of nature. D. Heinsius, Grotius. 

9. @sov xa\ HaTepoi] The Alexandrian, Ephrem. Corsendon. MSS. and 
the Syriac and Old Italic Versions, read Kupiov xoti JJarspa, and so the 

4 g two 



§94 CONJECTURES ON THE NEW TESTAMENT. 

two words are usually joined in Latin, Dominus $ Pater, not Deus fy 
Pater. Bengelius. 

10. 'Ex tou auTov <fl6{i.a,Tog s^sp^srai &c] This should be with an in- 
terrogation : Doth blessing and cursing proceed out of the same mouth ? 

Markland. 

12. ovrcug ovSsjyua vsv\yv\ ahuxov kolI yhvxb croj^eraj v$(op~] Read oureog ou&e 
ahuxlu yhvxb raroj^crat oStog, according to the best MSS. So neither can a 
salt fountain give fresh water, zsrrjy^ aAu«^, as some MSS. was a gloss 
for ahuxov. L. Brugensis, Grotius, Mill, 1208, Bengelius, Beza, ed. 3, 

4, 5. 

13. a-o$'ias] i. e. <ro<pf . Markland. 

14. EJ 8s ^i\kov vtixqov s-^ils — [M} xaTaxau^ao^s'] Read interrogatively, 
If ye have a bitter zeal and a spi?it of controversy — do you not glory 
and lie against the truth? P.Junius, Knatchbull. 

15. h elprjvji^] i. e. elpyvixfig. Markland. 



CHAPTER IV. 

2. 4>oveos]e xa) £VjAouts] F. <£>9ovs7ts, ye envy, and covet, and are not 
able to obtain; ipQavog and %&•<>$ are often used together. So ed. Erasm. 2. 
Colin. Bogard. Schm. &c. — Or, perhaps, ^welre. Grotius. — But <£o?su'ele 
is used, Psal. lxi. 3. Septuagint. 

4. Moi%oi xa) /xo^aTJSsj, oux o't(idls~] This the Greek Scholia annex to 
the former verse, Ye ask amiss, that ye may consume it upon your lusts, 
ye adulterers and adulteresses, as is observed by Beza. — But xai /aoj^a- 
"kfoeg seems to have been originally a marginal addition, and afterwards 
taken into the text. See the Vulgate, Syriac, Coptic, and JEithiopic 
Versions. Dr. Owen. 

Ibid. 13 <p<?ua ro3 xocr[xov, s^pa. too ©sou] Vulgate, amicitia hujus mundi 
inimica est, reading e^Opa, as one MS. likewise. Wetstein. 

5. *H SoxsTts otj xevwg 75 ypa<prj Xeyei* Tlgog <J>6o's/ov S7r»7r©9s7 &C.J Read, 
13 ypixQrj "hiyzi z&pog <£>6o'vov* 'E7ri7ro'0s* to crj/sujoia &c. in the imperative: Do 
you think the Scripture saith in vain to, or against, Envy: Covet that 
spirit, or wisdom, which dwelleth in us; alluding to Wisdom i. 4, 5> 6, 
y\. 11. vii. 22, 23, to which book this Epistle often alludes. Oecumenius, 
Wetstein. — Some one, in Wetstein's Quarto Proposals, would read: TIpog 

0EON 



JAMES, CHAPTER IV. <ggj 

©EON eiwrobsl. — The citation, according to Clement of Alexandria, 1. iv. 
p. 376, are the words of Moses, meaning in all likelihood the Analepsis 
of Moses, a book known in antient times: and this citation is probably 
from thence likewise. Allix, Judgment of the Jewish Church against the 
Unitarians, p. 17, 18. — In this verse place two interrogations, Do you 
think the Scripture speaks in vain? or, does the spirit that dwelleth in 
us excite to envy? Worsley's New Testament, I77O. 

11. oux sT bto«jt»}s vop>u, aKha xptrijg.~\ Place the stop at vo/xou, and 
connect: 'AXha. xpirvjg elg etfliv, vopoOiryg &c. lie that judgeth his 
brother, judgeth the law : but if thou judge the law, thou art not a doer 
of the law. But there is one judge, the law- giver. R. Bentley, apud 
Wetstein. — I think the common reading (if, on the authority of near 
twenty MSS. we add xa) xpir^g after vopoQsrrjg) far preferable to that 
which is here proposed. Dr. Owen. 

12. (>$ x^lvsig rov erepovi] Vulgate, proximum; which probably read 
sraipov. Alberti Obs. Phil. — It followed the MSS. which read rov sr7oj<r/ov, 
as Bengelius would read. 

13. "Ays vvv ol 'Ksyovrsg, %r^spov &c, 15. 'Avt) rou hlyeiv fyw.a£, EAN 
O KYPIOS 0EAHSH &c] How similar is Plato! %. ou xoCKm S Ksysig, 
<5'A-hx. A. aXXanrdJff '^Xeysw; X. on EAN ©EOS E©EAH. Alci- 
biad. in fine. Dr. Owen. 

13. CTopsutrajjifcsQa elg ttjv'Bs ryv ts6\iv.~\ F. $\g t^i/Ss [^ tijvSs] ryv ctoaw, 
to-morrow we will go into such [or such] a city: the usual mode of 
speech. Markland. 

14. a.r[ug yap l<fiiv\ Many MSS. read scflai, which is more agreeable 
to augiov, and the futures in ver. 13, 14. Bengelius in Gnomon.— Place 
this whole verse in a parenthesis; that ver. 15 may be connected, as it 
ought, with the 13th. Dr. Owen. 



CHAPTER V. 

3. §aysra\ rag trapxag yp.a;y wg zsZo° eQri<ravp!<rale &c/] Connect, wg nrup 
efya-avpio-dls, ye have treasured it up as fire until the last days. Ed. 
Complut. Syriac, Beza, Hammond, D. Heinsius. — Some MSS. leave out 
wg'. Read, TO nrvp, *0 gOrjo-aupjVals, ajire which you have treasured tip 
until the last days. P. Junius.— b s<r^araig, \. e. EIX eo-%arag. Mark- 

LAND. 

4G2 4. 



596 CONJECTURES ON THE NEW TESTAMENT. 

4. o a.7rs<flsf>rjfji.ivos a<p' fyxeotT] F. a&wfl s§7)(xevo£, the hire which is of you 
withdrawn. See Philo, Vit. Mos. lib. i. Dr. Mangey. 

6. oux avTiTava-sTou u\uv~\ Ye have condemned, hilled the just, he doth 
not resist you. A nominative seems wanting. For OYK, originally was 
written oks, that is, 6 Kvpiog avrtTOLo-o-erai. R. Bentley, Phil. Lips. 1. 34. — 
Read, avrtTao-asrai u^h, or avTira^sron; with an interrogation: Shall not 
he, the just one, oppose you? See iv. 6". 1 Pet. v. 5. P. Junius, Ep. 
Dace, p. 9. 

7. sods oiv KaGy] sag avoCKa^, ed. Raphelius, to the same sense. 
o. My (flevagilz] F. <fl<jyva§els, Be not grieved one with another. 

P. Junius. 

11. hol) to ri'Xog Kup/ou elbsle] Perhaps, oVSaJe, which is the more usual 
expression. Beza. — Let yxouo-ule be rendered, as it often signifies, ye have 
read of ; (see Palairet inloc.) and then elSete will appear to be the more 
proper word. Dr. Owen. 

13. Ka;co7ra0e» rig] V uigate, Tristatur quis. Perhaps, therefore, we 
should read, KaxoGujxs?, which is confirmed by the opposite suBu^si, which 
follows. J. Pricaeus. 

16. otoXu \<r%ust~] The fervent prayer of a righteous man is very 
prevalent with God. Then follows the example. Dr. Owen. 

17. TzoLhiv tTTqa(rrjv^alo, scil. svsxa. rou (dgi^ou. And he prayed, tsoCKiv, 
on the contrary, viz. that it might rain; and the heaven gave rain, &c. 

Dr. Owen. 
20. yivoio-airoi] I doubt if it should not be yivwo-xsls, KNOW YE, that 
he which converteth a sinner. J. Calvin, 



FIRST EPISTLE GENERAL OF PETER. 

CHAPTER I. 

1. lIoNTOT, ToCharlag] Jointly, those who inhabit Galatia of 

Pontus, according to Oecumenius. But Galatia is nowhere else so called ; 

nor is it a country of Pontus, but has Pontus on the North adjoining to 

it. Estius. 

\, 2. 



PETER, EP. I. CHAPTER I. 597 

I, 2. exhsxlolg — xara. -arpoyvaxriv ©sou — sv ay tucr pS TLv£uiJ.aTog, slg «7ra- 
xorp ra) puVTia-^ov aifxarog 'L-jo-oO Xp«r1o5] It would scarce be said that the 
Saints are elected to the sprinkling of the blood of Christ. Read, xa\ 
PANTISMS2 alparog, elected by the sanctification of the spirit unto 
obedience, and by the aspersion of the blood of Christ; and so the 
iEthiopic Version reads. Ep. Duce, p. 30. — But taking sprinkling in 
the passive sense, the Saints seem as much elected to it as to obedience; 
ut obediant, 8$ Jesu Christi sanguine conspergantur, as Castelio renders 
the passage. — Observe how distinctly the three persons in the Trinity are 
here mentioned. Dr. Owen, 

4, 5. For 7j/xa£ robg read upug Tohg. Compare with ver. 20, 21, below. 

Dr. Owen. 

6. E* teov etfit] Read, b\ teov without la^n, or ei tew ETI. P. Junius. 

7. nsoKi) Ti[i.KOTEpov %pu<riou row dbroXAujxsi/ou, 8<a Tsupog 8s $oxi[xa£o[j.EVOo\ 
F. xpwriw rou AITOAEAOTMENOT, which enhances the value of gold, 
but a7roXAujw.s'vou is nothing to the purpose. That it was customary to 
purify gold by washing, see Casaub. in Capitolin. c. 8. Hippocrat. de 
Diaeta, 1. i. p. 193. Ph. D'Orville, Animadv. in Chariton. Aphrod. 1. viii. 
c. 6. p. 705.— Or, read, X pu<rlou $ APITPIOT ha vruplg. AEAORIMAS- 
MENOT, That the trial of your faith being more precious than gold 
and silver, which had been tried in the fire. So the Syriac Versions 
leave out 3s. But ver. 18, ou 4>0APTOIS, apyuptiQ &c. Wetstein. 

8. x a P? oiVsxTia^rio xa) $e$o{*a<r[Aivy)~] fVith joy unspeakable and full 
of glory, says our Version. Perhaps it should be $£§oxi[xa<riJ.£v7), with 
true sterling joy, such as will bear the touch. Philo, p. 37, ed.Turneb. 

Markland. 

I I . epeuuwvrsg s\g rlva 4\ zsoiw xatpw IStjAou] Perhaps for r/va we should 
read rivag, because of savrolg and ij'jujj/ or yjuuV : and because rlva and txoiov 
frequently mean the same thing, searching what persons and ivhat 
manner of time the spirit of Christ did testify. Markland. — But see 
Mark iv. 30. Dr. Owen. 

Ibid, xa\ rag jxsra raora ^o^ag~\ F. xa) ryv ^.sra raZra §o£av. For this 
is the only place where 8o£a, referred to God or Christ, is used in the 
plural number. Or is the plural number here purposely used, to denote 
the several stages of glory through which our Saviour passed ? viz. his 
resurrection, ascension, &c. Dr. Owen. 

12. oux eauToig,~] Supply p>W, which is often omitted, especially 
when one member of the sentence stands in opposition to the other. 

Dr. Owen. 
13. 



59» CONJECTURES ON THE NEW TESTAMENT. 

13. vrjfyovTss, re'ksicos sX:rf<ra7s] The Syriac, Oecumenius, vrJQovrsg re- 
"heiaiS, kh.Tri<ru\z, being sober to the end, place your hope on the grace, &c. 
1 Cor. XV. 34. For etonVaJe, f. stor^sls. P. Junius. 

Ibid, stt) rrjii (pspo^svrjv 6/xTv X^-P IV ~\ ^' SsSojxsi/tjj/ op,Tv. P. Junius. — Or, 
which is nearer, (ppovpovixivriv, used in the same sense. Wall, Crit. Notes. 

23. 81a Koyou %wvtos ©sou xcti pivovrog] F. T^oyou %divrog TOX xai [xiuovrog, 
by the living word, and which abideth for ever. J Jr. Iviangey. — The 
word ©sou is wanting in the Huntington MS.; and whether it be not 
rightly wanting see ver. 25. whence it plainly appears, that %(5vTog and 
[j.svovtos refer to Xo'you, and not to ©sou. Dr. Owen. 

24. wao-a o-ap| cog ^oqrog, & c -] Under this figure, the Apostle seems to 
insinuate that those carnal ordinances, in which the Jews gloried, would 
shortly come to an end ; but that the Gospel-Institution would continue 
for ever. Dr. Owen. 



CHAPTER II. 



2. yaXa £^1x0^0-0! s~\ F. lirnr or l^sls, or £7rnroTi<rals, as new-born babes 
drink the sincere milk. Grotius, Hammond. — a&oKov yaha, merum lac, 
Lucret. II. Markland. 

Ibid. aul^Ts'] Wetstein, in his edition of the N.T. directs the words 
slg <roorrif,lau to be here added; which seem, in my opinion, not so well 
adapted to'the context as to merit such regard. If it be said, that they are 
adopted by no less than 25 MSS. let it also be remembered that they are 
rejected by nearly twice that number. Dr. Owen. 

6. zsepieyzi h Ty ypa.(pf^\ Grotius understands it, zsspU^et 73 rarepjo^ij, 
legitur locus. But perhaps it should be rsspieysTai. P. Junius. — Or, 
■Grepls%ei 7} ypa<p7j, which is the reading of seven MSS. Dr. Owen. 

Ibid, ou pj xa.Tctio-%wfyrf] So the LXX, Isa. xxviii. 16", who read 
therefore in the Hebrew, W^ N7, instead of what is now, with less sense, 
read ttW 1 N7, he shall not hasten. Grotius in Isaiah. 

7. 'Y/xTi/ out/ ?J TJjLtvj roTj crjfflsuouo'jV dbrejOouci 8s, ?u'0oj/ ov carsZoxl^aa-av 01 
ciko8ojxouvts£, o5to£ \yevr\hr k s\g xetpahty ywviag, xcti "K&og zspoo~xofty.uTog, xa) 
rskrpa. a-xav8aAou - ] To make the construction uniform, Junius and some 
MSS. read Tu'Sov TspQarxoppoLTog *«* .nrsrpav o"xaj/8a7,ou. The Syriac reads 
«tsj6ouo-i 8s — Tu'Qos rspoo-xo^arog, omitting all the intervening words, 
which were added in the margin from Psal. cxviii. 22, as a parallel 

passage 



PETER, EP. I. CHAPTER II. 599 

passage to x/0o£ ar^oc-xo/Ajaaros, and from thence got into the text ; which 
is approved of by D. Heinsius, Grotius, and Pfaffius. 

7. 'Y/xiv oZv ij t»/x^] F. svti/xo^, £0 i/ow Mew, Ww believe, that stone & 
honourable. P. Junius, Flacius. — I would read svti[jov. Dr. Owen. 

Ibid. r*pq rotj sr«r]suou(riy, a7T£»9ou<r» 8e — ] The Vulgate, non cre- 
dentibus, whence Corn, a Lapide would read airier) overt. — But so the Vulg. 
John iii. 36", incredulus. Rom. xi. 30, ^Trstb^erccls, non credidistis. Stol- 
bergius. 

8. oi vfptxrxoiflovtri t<S Xoyat, aTrsiBovvrss~\ Connect, rio T^oym airstbovvrsg, 
which stumble, as being disobedient to the word. Seech, iii. 1. iv. 17. 
And Tjs^oerxoTrloveri absolute, as John xi. 9. Vers. Syr. Oecumenius, Ben- 
gelius. — But Sextus Empiricus, Rhet. 74, Tspoerxoiflovo-t 8s 0* nroAXo* rfl rov 
T^oyov zssptspyla. Wetstein. — Perhaps it should be dig [scil. Xj'Qo) xa\ 
rarsrpa] ■nspoo-xoifioveri, against which the disobedient to the word stumble, 

Markland. 
Ibid. a7T£j9oui/T£?, sig xa) £Ts$ri<rav.~] Which stumble through disbelief 
of the word, which (disbelief) they were even set (or resolved) upon. See 
Two Grammatical Essays, 1768. Gosset. — sis ° ««* srsB^erav, though 
for that they were purposely elected. Dr. Owen. 

Ibid, sig xa) eriQr)<rav] F. ei$ ov «at eTs%Qri<rav, for which word they 
were born. P. Junius. 

9. j3a<r*Xsiov isparsvfxa, sBvog dytovj In Exod. xix. 6, it is fiaerfaeiov lovqg, 
is parsvpa ay tov. Dr. Mangey. — The Annotator is mistaken. Z)r. Owen. 

12. sx tJSv xcCkwv aoywv sTroirizveravrss^ As ex xoXcfiv epyeov cannot be 
connected with sToyfleueravTss, which governs an Accusative, ch. iii. 2, 
perhaps, we should read vrrenflsvravTss, revering you from your good 
works. Hammond. — Or, hr'aifleoBeifrss, initiated in holiness by your 
good works. P. Junius. — At least, remove the comma at liroifisveravrss, 
they may, from your good which they shall behold, glorify God. 

13. 'T7roTdyrjls oZv zjoury av$gco7rivy} xlterei~] F. xplerst, submit to every 
human judgment. P. Junius. 

14. sirs 7jye/xo<nv] This term includes all the different ranks of Pro- 
vincial Magistrates, Proconsuls, Praetors, Quaestors, and others. The 
tumultuous disposition of the Jews at this period, and their reluctance 
to obey heathen officers, rendered this caution to the Christian converts 
absolutely necessary. Bp. Barrington. 

17. Ylavras Ti[Ayj<rdls] F. Connect this with the foregoing verse: a.X\' 
mg SquXoj ©sou sravras T»pj<ra7s. P. Junius. — If we are obliged to honour 
all men, why should it be particularly added, honour the King ? Besides, 

in 



£oo 



CONJECTURES ON THE NEW TESTAMENT. 



in another place, (Rom. xii. 7.) we are commanded to render to all their 
due, — honour to whom honour is due. Therefore it is not due to all. 
These reasons make me think that tj/a^VoJs is faulty. It cannot surely be 
the word by which our duty towards all men is expressed, as love and 
charity to our fellow Christians, fear to God, and honour to the King. 

Markland. 
18. aXKa. xa) roig (rxokmg\ Vulgate, Sed etiam dy scolds ; accordingly 
we should read %v<rxa\ioig, as Jerem. xlix. 8. — Or, as the Syriac, a-xohioig 
xai ftva-xoKung. Grotius, Mill. 

20. towto %apig nrocpot. Ssvo. 21. Eiig toZto yap &c] The beginning of 
ver. 21, connect with ver. 20. This is acceptable with God, for hereunto 
were ye called. 21. For Christ also suffered. Dr. Man gey. 

21. Qu. ir^tAv. Dr. Owen. 

23. TsoLpsVihov Z\ Tffl xplvovii Zixalcog^ After rsap&lZou Sg the Syriac sup- 
plies Try xpltriv olvtov : certainly something seems wanting, as aWlav aurou 
or savrou. Beza. — For crape8/Sou, read ■uraqeblholo, or roageSo'Oij. P. Ju- 
nius. — And for hixaleog read a&lxoog, committed himself, or was delivered, 
to him that judgeth unjustly, viz. Pilate. So the Vulgate and Cyprian. 
P. Junius, Dr. Mangey. — But with the like ellipsis and same senti- 
ment, Jos. Ant. vii. Q. 2. zs=p\ rsavroiv limpQag xpiry rm 0stu. Wetstein. 

24- »Va raig] Probably a marginal note. Dr. Owen. 

Ibid, ou to) [MoXwm auToo JaQ^s.] From the apparent redundancy of 
aurou, many MSS. have omitted it. The latter Syriac in the margin reads 
Tjjw.sTp mavrsg laQ^/xsv. I must confess, I am inclined to think auroZ should 
be aural. Bp. Barrington. — It should be omitted; or rather ou should 
be left out, to make the quotation agree with the Septuagint. Though, 
after all, it may be only an Hebraism, of which we have various other 
examples. Dr. Owen, 



CHAPTER III. 



1. Sta Tyg raiv yomixwv avaeflpofpijg oivsu "hoyou xsplrfirpaiVTai] F. 01 avsv 
Tioyou, that if any obey not the word, they who are without the word 
may be won, &c. Dr. Mangey. 

2. avaclpo^u upwv] F. aurwv, the sentence being in the third person 
before. P.Junius. — vpwv is the true reading: al yuvalxsg being the 
vocative case, and consequently the sentence in the second person. See 
chap. ii. 18. Dr. Owen. 

3. 



PETER, EP. I. CHAPTER III. Sot 

3. *12i> %<f\ui ou% efojOsv eprXo>«fc r p l X™ v ~\ At *l a) ^ SJ ' ac *d a comma, be- 
cause I/x7tXok% is not governed of it: Whose adorning let it not be that 
outward one, viz. of plaiting the hair, &c. Dr. Mangey. 

4. xouiflog rfjg xoupViag oLvQpa)7rog~] F. xafilag KOXMOS, -£^ *# be the 
hidden ornament of the heart, which is the word at ver. 3, and which 
our Version is forced to supply afterwards. Mangey, in Phil. Jud. de 
mercede Meretricum, vol. II. p. 267. — How much easier, if we read 
AN0Pi2nOI]£, scil. xpwflog, the ornament of the heart, hidden to men ; 
to which is opposed, s^w&sv (xoa-pog) ver. 3, and eWs-tov rod ©sou, ver. 4. 

Markland. 
7. rwoixovUTsg Kara yvwo~iv, tvg ao-Qsvstflepip <rxeusi to> yovaixeloi, cnravi- 
povrsg ri[i.rjv, wg xou <ruyx7a\Qav6p.oi ykpirog £a>%,] We should take out the 
comma at yvwo-iv, cohabiting according toJinowledge as with the weaker 
female vessel. Then we should read STrKAHPONOMOIS, the reason 
why the husband should give them honour, as they are fellow heirs of 
the favour of life. Markland, as the Vulgate, &c. 

10. ^ihtav %oot\v kycarav, xou \ZCiv\ F. QeXcov fayy, ArAni2N I8s7v yfxspag, 
for so Ps. xxxiv. 12, ^tkcav £a>^v, ayouruiv ypepoig ISeiv. Some one, offended 
at the sentence running without a copulative, changed it into ayonrav xou. 

Piscator. 

1 1. T&oirjo-aTO) ayaQoV ^Vjrijo-ara) elpijvjjv xou $ta>£a.Tat aur?jv]J ILd. Steph.g, 
reads wonjo-araj — elprjuyv, omitting what comes between, and the latter 
Syriac omits slprju^v. 

14. "And be not afraid of their terror;" translate, "And be not greatly, 
or over fearful of them." Compare Matt. ii. 10. Weston. 

15. £Totp.o» 8s] F. eVot/xo* AH, ready indeed always to give an answer, 
&c. this being a consequence of the foregoing precept, not in distinction 
to it. Dr. Mangey. 

Ibid. fro<jU,o» 8s as* nrpog a.7rohoyia.v zsavri Tai aWouvli uy.ag Xoyov — jxsto. 
T&pauTV}Tog'] The last clause ^.sra, zspavrfirog connect with aurovvli ufj.6ig, if 
he asks with gentleness and a real solicitude after truth. Twells, Crit. 
Examin. Part I. p. 125. — But the scoffers, mentioned 2 Pet. iii. 3, would 
be long enough before they could have an answer, if asking with gentle- 
ness were to be the condition of it. That virtue was to be the Christian 
believer's: Be ready to shew, with modesty and respect, to every one 
that asks it, what ground there is for the expectation you have; with a 
comma at uToKoyiotv, and another at Xoyov. Bengelius. — Begin the next 
verse with peTa vrpadrriro^ xou QoGov (ruvsiZr^iv e%ovTsg aycthr^v, or uyvrp, 
With meekness and fear, having a good conscience. Schmidius. 

4h 10. 



602 CONJECTURES ON THE NEW TESTAMENT. 

19. sv to xat roig h <puXaxf t v>vs!j\xol<t\, raropsu9s*£ exypv^ev.'] F. ENQX 
xou. — SeeJud. 14. S. 

20. %is<r(o$ri<ra.v &»' uiiarog, were saved by water. Better perhaps, were 
carried safe through the ivacer. So Xei ophon, Cyr. Exp. lib. v. p. 380. 
Sjoc CToA?«.a;v — ■& pay par aov asa-coir y.svot nsap~j\s, quod per multa incommoda 
lmc incolumes venistis. Dr. Owen. 

21. avTiTU7Tw vvv] I think it should be corrected <p, the antitype to 
which, baptism, doth noiv save us. Erasmus, Salmasius, Junius. 

Ibid, arvve&rjo-ewg ayaftijg £7rs{3ro'r7j|xa] F. smppa.VTKr{Ka, not the putting 
away the filth of the flesh, but the sprinkling of a good conscience. Heb. 
x. 22, £ppavTKrp.£yoi airo <ntvet$fi<rsto<; zrovripag. Dr. Mangey. — The pa- 
renthesis, usually put before ou <ra%xog — &slu, should be left out. 

CHAPTER IV. 

I. or j vsa&cov h tragx), issTravTui a.y.apTiag] It was natural for Eras- 
mus to think that these words relate to Christ, just before spoken of in 
the same terms, 'Itjo-ou ixraftovTog — sv <raox): but then what follows in v. 2; 
cannot be applied to him. All is clear, if we read zscthwv sv <rapxi 
AHE0ANEN AMAPTIAI2, As Christ hath suffered for us in the 
flesh, arm yourselves with the same mind; for he that suffered in the 
flesh, hath died for our sins, that we should no longer live in the flesh 
to the lusts of' men. R. Bentley, apud Wetstein. — The same sense will 
be produced, if we include in a parenthesis, (or* a zsaMaru sv <ragx), gts- 
7raura» u^apriag) (for he that hath suffered in the flesh, hath ceased 
from sin) that ye may arm yourselves with the same mind: that ye may 
no longer live the rest of your time in the flesh, to the lusts of men, hut 
to the will of God. Wesley, Markland, Dr. Owen. — Or, with a 
comma at l7r\l<raa-hs, let art be understood, not causal, but explicative : 
Since Christ hath suffered for us in the flesh, arm yourselves with the 
same thought, svvoiav, viz. that whoever [6 zzaQcvv h <rapx)~] has suffered, 
is dead as to carnal concupiscence, is washed from sin. See Rom. vi. 
£ — 11. Estius, Bengelius. 

3. "4pV should be omitted. Markland. — It should be changed into 
up: for that is the reading of nine MSS. the Coptic, JEthiopic, and 
Arabic Versions. Dr. Owen. 

Ibid. zTS7ropso^.ivoug] Perhaps better ■Grsxopeo^svoig, in construction with 
t)u.Hv, or rather v[uv, in the beginning of the verse. This reading is supr 
ported by one MS. viz. Cod. Regius, l886\ Dr. Owen. 

4. 



PETER, EP. I. CHAPTER IV. G03 

4. p) <rwTps%ovT(ov (understand vuv) v\xcov~\ that you run not still with 
them &c. speaking evil of you on that account. Dr. Owen. 

6. vsxgoig sy>]y/s?uV9y]] F. vsxpoi eoijy/eXto-Qr^av, which is a more na- 
tural construction. S. Battier. 

Ibid. " Preached to them that are dead." For this cause was the Gospel 
preached unto those who were dead when Christ came. Thus l Cor. xv. 
What shall they do who are baptised for the dead, &c? that is, for those 
who lived before Christ. The Gospel was preached to those that are dead, 
that they might be judged according to men in the flesh ; that is, as St. Paul 
says, that they might be judged as men, who not knowing the law, were 
a law unto themselves. For all such was the Gospel preached. Weston. 

8. otj 7j aya7rr; xaXv-tysi crAvj9o£ a/xaprjcov.] What Plutarch has said of 
the temper and disposition of Pompey, will perhaps prove no bad com- 
ment on this passage, and may do something towards fixing the meaning 
of the Apostle: "For the reputation of his power was great, but not su- 
perior to the fame of his virtue and mildness, with which he covered the 
greatest part of the offences of his friends and acquaintance." piya cu\v 
yap r]v bvo[xa rr^g Duva.fj.ecog, oltx eharlov §s rrjs apztr\g xa\ zspaorr t Tog co xai 
roc vj7\ii<fla crept olutqv a\xapT'f\\k.a\a <pi7\cov xai cruvrficov ALTEKPTITTE. 
Plutarchi Vit. 4to. p. 46*4. See Sherlock's sixth Discourse, vol. iii. and 
Benson's Note. Weston. 

11. cog "koyia 0coti-] Supply "hcChziToo. And so again cog e£ \<ryyog — 
Siaxovslra). The like elliptical construction occurred before, Rom. xii. 
6 — 8. Dr. Owen. 

12. ry Iv vjuuv nrujScoVsj] F. sv rf t TMS1N ■csupcocrsi, concerning your 
fiery trial. P. Junius. 

14. otj to rfjs 8o'|;7]£ xa\ to tou ®soo OTV£y|U.oT| Read, xai t« being 
omitted, on to ri\g Do^g tou &sou zs-vsu[xa, as in Isai. xi. 2, and agreeably 
to the Syriac, because the glorious Spirit of God resteth on you. Beza, 
Grotius, Wall, Critical Notes. 

Ibid, xara [x\v aurovg &c] If this part of the verse be retained (for it is 
wanting in several MSS. and antient Versions), the article is to be under- 
stood as prefixed before x«Ta. Dr. Owen. 

15. (»s oL^XorpiQ=7rio-xo7ros~\ Suffer as a murderer, as an evil-doer — as 
a busy body. A strange disparity in the characters: With the Syriac leave 
it out; or read, cog a7^oTpios7rix?^07rog, as a purloiner of another mans 
property. Dr. Mangey. 

Ibid, cog aKkQTpiosTrltrxQTrog.~\ This caution to the heathen proselytes 
probably owed its origin to the temper, and conduct of the Jews at this 

4 h 2 period. 



604 CONJECTURES ON THE NEW TESTAMENT. 

period. They were peculiarly fond of intermeddling in the public coun- 
cils and concerns of other bodies of men. Josephus, de Bell. Jud. lib. ii. 
1"8. § 7, 8. gives an excellent comment on this apostolical prohibition. 
He relates that his countrymen, needlessly mixing with the Greeks as- 
sembled at Alexandria on their own affairs, and acting the part of spies,, 
suffered greatly for it, A. D. 6*6*. Bp. Barrington. 

16*. El Ss cog XgKr?j«vo£,] Supply rig rsour^st. Dr. Owen. 

17. The Apostle here refers to Ezek. ix. 5,. 6. Dr. Owen. 



CHAPTER V. 

4. a^apavrivov rrjg $6%r}g <fii<pavov] Vulgate^immarcescibilem, reading, 
perhaps, a^apavrou, as chap. i. 4. H. Steph. 

8. 6V» uvrihxog u^aJv 8ia£oAo£,] This seems to be meant of the Jews? 
it is not said AuzSoXog. Markland. 

Q. to. aura, tcov ■csaht\\i.axiov tyJ ev x6(r[t,(p vpajv a&eXtyorr^i eTnTsXswrSai.J 
Read, changing one word, and inverting the order of the rest: Iv x&<r/x«* 
to. aura rwv Tsahr\\t.a.T(tiV rjj v^aiv a8eA<poT7j3t EniTEAEE£@E, Knowing 
that ye accomplish the same sufferings in the world with your brother- 
hood. P. Junius. 

13. *J ev Ba&AaJw,] If any credit be due to the subscription, lypa^ 
airo 'PaJpjj, extant in four MSS. Babylon must here mean Rome, as it 
does Rev. xvii. jj, xviii. 2, &c. Dr. Owen. 



SECOND EPISTLE GENERAL OF PETER. 

CHAPTER I. 

1. .Zr TMEJ2N TUrpog] Read, as James and J ude write: %up.ewv SauTus? 
T*}<rou X§»«rJou, omitting Tisrpog xa) 'A7roer?oAo£. Grotius. — But why should 
these important words be omitted? They are extant in all the Greek 
copies and antient versions. But this it is to salve an hypothesis. See 
chap. iii. 15« Dr. Owen. *• 

3, 4, 5. 



PETER, EP. II. CHAPTER I. 605 

3, 4, 5. Erasmus, CasteKo, Grotius, and others, connect ver. 2, with 
what follows: May grace and peace be so multiplied to you, as the Divine 
Power has given you all things. — We follow Estius and Bengelius, who 
make the sense in ver. 3, suspended till the 5th: As his Divine Power 
hath given us all things which pertain to life and knowledge, through 
the knowledge of him that hath called us by his glory and virtue — 5 . do 
you likewise accordingly, giving all diligence, add to your faith, &c. 
airo touto, for xax cluto tovto, according to that very thing. See the 
reasons for this reading in Estius. — It had been clearer ATTOI 8= 
TOYTIL Markland. 

5. xa) oluto tovto 8e csrouS^v-^— zsapeto-svsyxavTsgj As s\$ or xoltcl must be 
understood, if not expressed, xa) has probably been substituted instead of 
the latter. Piscator, Beza. 

Q. xaftapio-fjiov t&v tsoKoh auTov afxa^TidSv, seems to be a paraphrastical 
expression for baptism, and the condition on which it becomes beneficial 
to us. I would therefore translate: and hath forgotten his baptismal 
engagements. Or, to keep closer to the original: hath forgotten, that 
his purification by baptism from his old sins, laid him under a strong 
obligation not to contract new ones; "but daily to proceed in all virtue, 
and godliness of living." Dr. Owen. 

10. After the verb <nrov&a.<rdle several MSS. add, tva. ha. tcov xtiXaiv spywv 
fisSoclav &c. and for rsroisityBai read nronjVrOs ; which seems to be a necessary 
supplement, and a better reading than that which occupies the common 
Editions. Dr. Owen. 

11. OuTdi yap — iTri^oriyrfirjCrsTai 6[uv 13 eiVo^o^ F. sV^o^-y^S^, for SO 
an entrance may be administered. R. Bentley, apud Wetstein. 

15. 57rou8a<ra> os] As, not moreover. It carries here, as often else- 
where, the sense of ouv / will endeavour therefore &c. Dr. Owen. 

17. Qwvrjs svs%Qsio-yg] F. $oji% ENHXH0EI2HS, when a voice was 
sounded from the excellent glory. P. Junius. 

19. s^ojLtsv fisScLioTspov tm zs pa<pr\T ixov Xoyov] And we have the writings 
of the Prophets more strongly confirmed; that is, This is a great con- 
firmation to us of the truth of the writings of the Prophets; since what 
Isaiah spoke and foretold so many years before, we ourselves heard di- 
rected and applied to Jesus Christ. Tov ■nrpo.^Tixlv T^oyov, to express a 
word of prophecy, is not Greek, nor can any modern authority make it 
such, and I am sure it can have no antient one. It is more frequently put 
in the plural, Tobg nrpo^rixoug 7\oyoug, the sayings or writings of the Pro- 
phets : viz. in the Old Testament. fisGaioTepav is by some translated more 

lasting, 



6o6 CONJECTURES ON THE NEW TESTAMENT. 

lasting, which is another mistake ; for @e'6a»o£ is not used (at least in the 
New Testament) to express duration, or the continuance of any thing, 
but its stedfastness, and the firmness of its foundation. Markland.— 
In the former edition I had restrained the word of prophecy, too narrowly, 
to the passage of Isaiah just before cited, This is my beloved son &c. 
Bp. Warburton confines it, on the other hand, to some late prophecies of 
St. Paul and St. John. The more sure word of prophecy can agree to 
"so other than that of St. Paul and St. John, concerning Antichrist 
(who was to come before the final judgment) to he found in the second 
Epistle to the Thessalonians of the one, and in the Apocalypse of the 
other: both of which had been composed before the writing of this 
Epistle. Sermons, vol. III. p. 26*0. For this he refers to Sir Isaac Newton 
on Prophecy. I accept with all thankfulness these as the principal objects 
of the Apostle's observation; yet I would beg leave to extend it to pro- 
phecy in general. " By the awful display of his glory, in the transfigu- 
ration, we have a sanction given, not only to the prophecy of his future 
coming, but to all other prophecy in general; that it is the word of God, 
and the effect of his power, of which I have been a witness." Aoyog is in 
this extended sense used throughout the N. T. Koyoi <dsoo, Acts xii. 24. 
T^oyog Kuplou, ib. xv. 35, 36*. the doctrine of the Gospel, rov "hoyov rfjg 
(da(ri7<.£ia.g, Matt. xiii. 19. ftia. re rwv ypacpdSv zzrpotyriTtxdov, by the prophetical 
writings, Philo, vol. I. p. 347. ed. London. IL=|Si fyvrmyiag. Too TeWapa 
apiftfibv woXXa^ou |x=v vo[xo$s<riag, ^.aKirrla. 8= sv rtp xaraT^oytp rijg TROLVTcg ye- 
vitrscog a.7ro(rs^vustv eoixsv 6 zspo$r)Ttxog 2.6yog, The writings of the prophet 
[Moses] seem to signalize the number four, as in many places of the 
law, so more particularly in his enumeration of the creation of all 
things. I am confirmed in this interpretation by the late Lord Viscount 
Barrington, who interprets it, not a revelation of a particular future 
event, but the revelation of the scheme of the Gospel, or a series of 
events that should follow it, made [known] to the Apostles, and by 
them to the world; which in another place is called the word of wisdom, 
and the word of knowledge. Miscellanea Sacra, vol. I. Postscript, p. 
Ixviii. 

But this is not the main point, on which I have the unhappiness to 
cliffer from the Bishop; who maintains that St. Peter draws a comparison 
between the evidence of prophecy and miracles; whereas I humbly con- 
ceive he points out the advantage which prophecy receives from them ; 
and that it should be translated, and we have the prophetical word more 
fully confirmed, or on a better foundation. Sir Isaac Newton is at a loss 

for 



PETER, EP. II. CHAPTER I. 6*07 

for the object of the comparison over which prophecy has the advantage, 
and sinks it, as others have done, into the sense of a positive. St. Peter, 
says he, proceeds to describe, out of this sure word of Prophecy, &c. p. 
241. What he wants, his Lordship supplies, telling us, Prophecy is here 
preferred to miracles, whose demonstrative evidence is confined to that 
age in which the power of them was bestowed on the Church; tchereas 
the prophecies here meant, concerning the great apostacy, are always 
fulfilling to the last consummation of all things. Div. Leg. lib. iii. § 6Y 
I dissent, for these plain reasons: 

1. Because miracles are not so much as mentioned, though his Lordship 
makes them the ground of the comparison. Take the whole clause: M r e 
have not followed cunningly devised fables, when we made known to you 
the coming of the Lord Jesus Christ; but were eye-witnesses of his ma- 
jesty, for he received from God the Father honour and glory: This is 
my beloved Son, in whom I am well pleased. And tins we heard, when 
ive were with him on the mount. And we have also a more sure icord of 
prophecy. More sure, than what? than miracles! One extraordinary 
fact is, indeed, referred to without any denomination : To substitute a 
new name, a genus for an individual, is pressing in a substantive without 
grammatical warrant. 2. Further, Prophecy unfulfilled is no evidence 
at all, but a presumption, unless it be supported by miracles performed 
by the prophet, or in testimony of him: and when it is fulfilled, is no 
longer prophecy, but takes on it the nature of a miracle. These two never 
vied with each other before, but were designed by Providence to conspire 
to each others assistance. What God has joined together, let no man 
put asunder. 3. His Lordship's general proposition, that Prophecy un- 
fulfilled ivill preserve its entire force much longer than the traditional 
evidence of miracles, Sermons, vol. III. p. 25a, is, methinks, self-evident; 
and yet seems too subtle to be the reasoning of the Apostle to his 
converts ; and should induce him to seek some other sense of the words. 
4. His Lordship should have brought some collateral proof of fisGaioTepov 
signifying more durable and lasting, in distinction to jejuxT&ov or zs'/Aov 
fiz€ot.ia)[j.ivov, better established; especially after two passages for the latter 
sense were cited: one from Isocr. de Permutatione, vol. II. p. 387, ed. 
Battie, roltg o\ roiourav Hvai ju.s vojuu^ovraj mag zs-sp elul, BEBAIOTEPON 
sti ruvrrp EHEIN rr t v oiavoiav. but I hope that those who know me to be 
what I really am, will be more confirmed in this opinion. The other from 
Josephus, Ant. lib. v. c. 10. 4, raura ftia.(ra[j.svo$ opxoig inrfiv avrva tw 
z?po$r t Tr,v. "H?v£J — ;t* /xaXXov BEBAIOTEPAN EIXE rr,v vrpoa-^oxiav Tr t c 



ixvcov 



60S CONJECTURES ON THE NEW TESTAMENT. 

rkxvoov airoikelag, When Eli had extorted these things by oath from the 
prophet, he had the expectation of his sons' destruction more fully con- 
firmed. Let the Bishop produce a like instance of his interpretation. 

5. I find this construction is agreed to by several Commentators, and 
the very same sense given by some of them. 

Oecumenius, p. 135. "He [St. Peter] says that the glory of the only 
begotten Son was shewn them on the holy mount; and they heard the 
voice which came from the Father: and since we know by experience 
what was delivered by the Prophets, we judge thence that their prophecies 
are the more confirmed." 

Grotius : " Sermo propheticus habuit quidem semper apud nos auctori- 
tatem: at nunc multo majorem habet, ex quo videmus eventus tam pul- 
chre congruere dictis de Messia." 

Wetstein says: "Had more sure referred to cunningly devised fables, 
or to the transfiguration [I may add, or to miracles, wherever they are 
mentioned], St. Peter would have wrote 2^o/x,si/ AE, or EXETE AE. 
But it is KAI e^o/xev." I add further, in his Lordship's sense, the words 
should have stood in another order : tov fie&cuoTspov hoyov crgo<prjTJxoi/: but 
in that in which they now appear, they naturally bear the sense which 
Mr. Markland gives them. 

The late Dr. Ashton, with the greatest precision, Justini Apolog. p. 
225. " Petrus hoc tantum vult, prophetiam per se obscuram, ex iis quae 
Apostoli viderant & audierant, confirmatiorem esse factam." 

Lastly, Dr. Benson, in his Notes on the Epistles, cites the very passage 
from Isocrates in confirmation of this interpretation, which Mr. Markland 
had done, without the knowledge of each other. 

These, it must be owned, are indeterminate in pointing out what 
Prophecies the Apostle alluded to ; but all agree in the construction, that, 
whatever they were, they were confirmed by what had been seen and 
heard. 

If I have said any thing under this head unbecoming his Lordship's 
character or my own, be it unsaid ; I humbly beg pardon for it. But 
above all thingi, let Mr. Markland be spared; In me convertite ferrum : — 
sit meafraus omnis. W. Bowyer. 

10. |# au^ju,ij(5«) rovtoj Which is scarce used for dark : read, AMAYP&. 

R. Bentley, apud Wetstein. 

20. »&»«£ £7nXyo-£a>$] Read, lvir{K(xTS(og , from en-e^o/xou, no prophecy is 
#f private impulse. Calvin, Jft Steph. Praef. Grotius. — Or, ey.Trveu(rsa>s, 
of private inspiration, P. Junius.-*- Any prophecy of Scripture is not 

of 



PETER, EP. II. CHAPTER I. 6*03 

<yfa man's mere explication. Locus vexatissimus. Pro voce 67nXu<rea»£, 

quae vehementer torsit Theologos, lege sTrsteuarstos, et plana fient omnia, 
et sibi maxime congruentia. Vide Xen. Mem. edit. Edwards. 

21. Oy yap 9-sX^al* aj/OgcoVou rp)ky§v\ cro-re nrpoCprjre/aTJ F. ewjVijQi), pro- 
phecy was not taught by the will of man. P. Junius. 



CHAPTER II. 

2. a7rw7ielous] Most MSS. have a<re\ysiaig: shall follow their luxurious 
ways; and acrsXysiai, but not obraiAeta*, is used in the plural by Peter and 
others. Besides, it is the luxury which they see practised, and not 
perdition, which leads men to speak evil of the way of truth. 

Bengelius, Wetstein. 

4. EI yap 6 Qsog] Perhaps KAI yap, the sentence being otherwise left 
suspended: though so it is Rom. ix. 22, and elsewhere. Piscator. — At 
the close of this verse, the suppressed inference must be supplied thus—* 
©uS' exelvwu (J>e/<rera*. For if God spared not the angels that sinned-— 
" neither will he spare these false teachers." And I think the particle 
€» should be transferred to the other instances (EI xcu ver. 5, 6.), and 
the proper conclusions supplied from the texture of the sentences. 

Dr. Owen. 

Ibid. aXha asipaig %o<pov raprapco(rag vrape(>a)xsv sig xpl<riv T^pou^ivoog'^ 
Place TaQTapw<ras between commas, that asipaig %6<pou may connect with 
TTjpou/xlt/oy^, whether we understand it acquisitively, as Jos. Mede does, 
Disc. ix. p. 23, or not: kept for chains of darkness, or in chains. See 
Jude 6\ 

8. BxljafxaT* yap aa\ axvf, b Slxaiog eyxaToixwv] Connect, either with 
the Vulgate, aspectu 8g auditu Justus; — or, with D. Heinsius, cum visu 
fy audita inter eos versaretur ; — or, with Beza and Grotius, videndo fy 
audiendo excruciabat animam. 

10. ToXpjTaj'.] This character exactly answers that of the Jews in the 
apostolical times, antecedent to the subversion of their polity. They not 
only scorned legal subjection, and affected independence, but fancied they 
should obtain dominion over the rest of the world. Their history at this 
period is replete with tumults, seditions, and conspiracies ; till they were 
worked up to that rebellion which terminated in the most signal destruc- 
tion recorded in the annals of mankind. Bp. Barrington. 

41 1$, 



610 CONJECTURES ON THE NEW TESTAMENT. 

13. r$ovr\v 7)'youjw,£vot t^v ev yy-spa t^uc^v,] As they that count it pleasure 
to riot in the day-time. Perhaps we should read Tpo<pr^v, voluptati ducunt 
saginari in diem. Grotius. 

Ibid. svTpo<pdSvTsg Iv TOig 0Liza.Ta.1s aurwu, o-vvsva)%o6[ju-voi fyuv] Rather 
place the comma at lvTpv$a>VTsg, rioting, partaking of your feasts with 
their own deceits. Erasmus, Castelio, Schmidius. — Read, h raig ayairaig 
vy.wv, from Jude 12, as the Alexandrian MS. and others, the Vulgate and 
both Syriac Versions, followed by Erasmus, Luther, Camerarius, Gro- 
tius, Schmidius, Pfaffius, Hammond, Vitringa, Bos, &c. but rejected by 
Wetstein. 

14. ysyvy.va<rij.evrjv orAeoi/ef /a»s] It is hard to say a heart exercised 
with covetous practices in the athletic sense of the word. Read ysye/xjcr- 
y.svr\v, filled with covetousness. R. Bentley, apud Wetstein. — Render the 
word vrKsovei-laig, as it ought to be rendered, in crafty tricks, or deceitful 
practices, and the language is the most apposite that can be conceived. 

Dr. Ow r EN. 

15. tou Boo-og] Should it not be, tou Bpa^>? so one Greek MS. and the 
Syriac Version. See Num. xxii. 5. Dr. Owen. 

16. eXsyfw §s ea-%eu )§lag wapavoy,iag~\ Vulgate, suae vesanice. Read, 
therefore, \Uag nAPA3>PONIAS, or nAt»ANOIAS. Erasmus, Grotius, 
Mangey in Phil. vol. II. p. 123. 

Ibid. uxo^uyiov — exafaoas rr\v too crpocp'jfrou 7saqa<ppovlav\ F. exo'Xao-e, or 
sxo'Xouo-e, cut short the madness of the prophet. 

R. Bentley, apud Wetstein. 

l8. %£7^£a£oo<riv—r-Tovg ovTcog a.7ro<pt)yoVTag Tobg sv crXavy) ava(f\^s^>oy.ivoug^\ 
How can they be said to be clean escaped, who are allured over 
by the lusts of the flesh? Some MSS. read fatyeog, and touj ohlyov. 
For which, rather Tohg OAITOY a7rotpi>y6vTag, who allure those ivho had 
almost escaped. D. Heinsius. — Or, Tovg OIN04>ATrOTNTAS, who 
allure the drunkards who live in error. R. Bentley. — The true reading 
is, probably, that of the MSS. Tovg oTUyav, as 1 Pet. i. 6*. — those who for 
a little while had avoided, or escaped from, the livers in error. 

Markland. 

Ibid. Tovg Iv m^a-vy <xva<fl ps<poy,ivovg] Read, avaTps<poy,ivoog, those that 
are subverted in efror. P. Junius. 

20, EI yap aTTofyoyovTi-g] Read, with two MSS. OS yap. Grotius. 



CHAPTER 



PETER, EP. II. CHAPTER III. 6\i 



CHAPTER III. 

2. jU.s/7)<ro7fva» — rrjg rcov S'.7rocflo7\cvv r^xmv svro7\ijg, rou Kupj'ou xa) o~coTY t pog'^ 
l. e. rrjg svro7\rjg r/^cov rcov St7ro<flo7\wv roD Kwsj'ou xa» (rcorijprtg, a construction 
which the present arrangement of the words renders very obscure. Per- 
haps, therefore, read, rr]g rcov airotfikhtov 7]'jxaJv KAI rou K.up'iou xa) Q-oorrjpog, 
that ye may be mindful of the words of the prophets, and of the 
commandment of us the apostles, and of our Lord and Saviour. — Twu 
a.xo<floK(ov vjftalv is an order of words which nowhere else occurs in the 
N. T. 'Eyui TIaZ7\og, not HavXog syw, Eph. iii. 2. 1 Cor. iv. a. Place 
therefore rffiwv svroT^rjg at the end of the verse : xa) rrjg rcov caro<r\okuiV rou 
Kwgj'ou xa) o-a)Tijpog r^cov Ijto/\%, of the commandment of the apostles of 
our Lord and Saviour; for which we have the authority of Jude 17, 
pt]^arct)V rs-qosiprjix.ivcov cbro rcov a7rocfloXcov TOT KTPIOT HMiiN. St. 
Peter and St. Paul both seem to allude to some meeting of the Apostles 
on occasion of the new false teachers, when by common consent they laid 
down precepts to be communicated to all churches. Bp. Sherlock, Use 
&c. of Prophecy, Disc. I. p. 105, ed. 2. — Wetstein objects that the pre- 
cepts of Christ are never in the N. T. called the commandments of the 
Apostles. Both Syriac Versions read, vrposipi\[xivcov 'pr^artav too rcov ayicov 
vspo^rcov, xa) Tvjg rcov aTrocfloXcov r]^cvv lvro7\.r]g tov K.uplou r^iov xa) rrcorripog, 
which Junius and Tremellius render, quae proedicta sunt a Sanctis pro- 
phet is, 8$ DOCTRiNiE illius nostra? qui sumus Apostoli Domini 8$ Salva- 
toris. Bowyer. 

4. After ootid Siafxivei mentally supply cog r]v air apyr^g xltastog. 

Dr. Owen. 

5. AavQavst yap aurovg rovro SeToovTag] F. tovto AErONTAS, For in 
saying this they are ignorant. Dr. Mangey. 

Ibid, or* ovpavo) vjVav sx7ra7\ai, xa) yi\ e% vftarog — <ryvs<r7a><ra,] Take out 
the comma at eWaXai, that the heavens and the earth were made of old 
out of the water. Markland. — Alluding to Gen. i. 2. Tillotson, vol. I. 
Serm. I. 

6. 8/ tov, 6] Quibus it a existentibus ; which things being so. 

Markland. 
Ibid. Si' wv~\ Not whereby, but wherefore, quamobrem. Dr. Owen. 

7. zsup) Ti)§ow/*svoi] Connect rather, reOTja-aopjo-jxsvot sic* zsup), are 
treasured up for fire, reserved against the day of judgment. 

P. Junius, Knatchbull. 
412 9- 



e?i2 



CONJECTURES ON THE NEW TESTAMENT. 



Q. Ou $pa$6vei — rrjg eraiygXiaj] F. with an Accusative, rag eTrafy s7^iag f 
or ttjv l7rafyshlav, as Isai. xlvi. 13. Grotius, Th. Smith. — Or, understand 
tvsxa, quod non tardus est quod ad promissum attinet. See Mr. Mark- 
land's Remarks on the Epistles to Brutus, p. 113. 

1 1 . Auojxsva)!/,] The present for the future participle. See also ch. ii. 
9. above. Dr. Owen. 

12. (rirsuhwrag rr^v tsapmvlav rr^g too ©sou il)[xspag~\ F. (nrevbovrag IAEIN 
rrjs zrupoua-lag ttjv tou ©sou 7)jxlgav, hastening to see the day of God's 
appearance. Dr. Mangey. 

15. 6 ayowrviTog ~ ypwv aSsAc^os] Added, probably, by the copyists, to 
give an apostolical sanction to this epistle. Grotius. — The opinion of 
Grotius, who attributes this epistle not to Simon Peter the Apostle, but 
to Simon Bishop of Jerusalem, arid successor of St. James, is one of the 
most groundless conceits that ever entered into a wise man's head ; and 
the several conjectures founded upon it are no less injurious to the apos- 
tolical authority of this epistle, than inconsistent with the readings of all 
the copies which we now have of it. Dr. Owen. 

16. h dig] in which things. I could not but wonder to see in the very 
beginning of Peirce's Preface (p. iv.) this passage, in which are some 
things hard to be understood, by him interpreted as belonging to St. 
PauVs Epistles; as if in St. Peter's time there were heretical and perverse 
explications of passages in St. Paul's Epistles ; or as if, at that time, St. 
Paul's Epistles were numbered among the TpuQa), as it there follows, cog 
xa) rag KoiTrag ypaipdg. Maryland. 



FIRST 



( **9 ) 



FIRST EPISTLE GENERAL OF JOHN. 



CHAPTER I. 

1. KJ v Hu oar apyr^g &c] The reader will observe the peculiarity of 
language, as well as of grammar, that occurs in this place. Dr. Owen. 

3. Kou »f xoivcDvla <Ss] F. by, and truly our fellowship is with the 
Father. Dr. Mangey. — The place should be pointed and understood 
thus: Ivcc xou (i. e. xa) tva) rj c xoivcovla rj ^sre^a [^J jasra. rov Tzarpog &c» 
and that we all may he partakers of, and united to, the Father, &c. 

Markland. 

5. xa) aunt} l<f?iv ij eVaJys?uV| But e7raJys?ua signifies a promise, which 
sense ill agrees with this place. Dr. Taylor, in Lycurgus c. Leocratem, 
for sTrafysXiav reads caraFyeT^iav, as H. Steph. Praef. would read here a 
nunciatio, denoting nuncius. — But adopting aFyshia, which is the reading, 
of the best MSS. the conjecture is needless. 

7- *E(*V §£ Iv TCO 4 >a,T ' GTEpi7T0lT(Jo{X.£V XOlVtOVlOUt £^0|X£V [t.ST aKk-^K(ii^\ F. 

^£T AYTOT. Var. Lect. Curcellaei, and so Clem. Alex. Str. III. p. 525. — 
Mst' oOOvfouov comes to the same thing: he with us> and we. with him* 

CHAPTER II. 

1. 'Itj<touv Xp«rJov 8/xaiovJ F. Xpuflou, TON Vixaiov. Markland. 

2. zssp) foot/} sc. ay.apTiwv. Markland. F. zsep) rmv oXow &o. 

Dr. Owen. 

3. xa) eu tovt<p yiU(v<rxoy.sv] F. eu touto yiuma-xo^su, And this we WELfe 
know, that we know him. Dr. Mangey. 

8. i] a-xoTia Tzrapaysrai] Perhaps, here and at ver. 1 J, nAPAFEI, a*= 
it is 1 Cor. vii. 31, this verb being nowhere used in the passive voice. 

H. Steph. Praef. 
10. h T<!p <pam pivsi, &c] i. e. he does not stumble, St. John xi. 10- 
4>a>? oux e<fliv h aurtp, he hath not light. Markland. 

13. on syvcoxals rou oar &px*is] F. AYTON oar c\oyr$, I have tvritten- 
to you children, because ye have known the Father: To you fathers, 
because ye have known him^ from the beginning. Dr. Mangey. 

1&- 



614 CONJECTURES ON THE NEW TESTAMENT. 

13. By reading eypu-tya, with one of Stephens's and one of Colbert's 
MSS. instead of y^a^co, by concluding this verse at wovrjgoy, ^and by 
pointing each clause of the next with an interrogation, a tautology will be 
avoided which cannot be imputed to St. John, consistency will be given 
to the whole passage, and the omission of the verse in the Complut. 
Plant, and Gen. Editions, founded on a supposition of its being a com- 
ment on the preceding, will be rendered superfluous. Bp. Barrington. 

14. "Eypa-tya. wjw.7j/] Ed. Complut. Plant. Gen. and Wall, Crit. Notes, 
leave out this verse, as being a comment on the former. 

19. oOO\ hot <$>avepa)(lu><riv^] Elliptically, for uaTC egrj^Qov e| rj[uZv Iva &c. 

Dr. Owen. 

27. Ka< uy.eis,~\ The nominative absolute. But with respect to you, 
the unction, &c. Dr. Owen. 

28. /xt5 a\<ryuvha>]x.sv car aurou] F. eV avToo, and not be ashamed before 
him. Dr. Mangey. 



CHAPTER III. 

9. <T7repfAa aurouQ Fortasse, ztvevpa aurou. Dr. Owen. 

20. on pel^cov l<fl)v 6 0eo$ &c.J F. en, as the Syriac: If our heart 
condemn us, God is still greater than our heart. H.Stephens, Beza, 
Piscator, Pricaeus.— Or, connect the beginning of this verse, on lav, with 
what precedes: zsrel<ro[j.£V rag xafilag r^wv, #n lav xarayivcoo-xYj 73'ftaJi/ ij 
xag&j'a, We shall assure our hearts before him, if at any time our hearts 
condemn us, for God is greater than our hearts, on lav for ore dv, 
Matt. v. 31. Acts xv. l. Rom. x. a. S. Andreas, Diss, in Thes. Philol. 
nov. Disputat. torn. II. p. QQO. — But o,n lav, signifies whatsoever, as in 
Col. iii. 23, the same with lav n, Eph. vi. 8. We shall assure our 
hearts before him, in whatsoever our heart condemns us. — But if on 
the conjunction is disjoined from lav, as it may, then it is to be under- 
stood, Hereby we know that, if our heart condemn us, that, I say, God 
is greater than our hearts. Either way, this verse is dependent on the 
foregoing. 'Bengelius. — The Alexandrian and Covell. MSS. leave out the 
particle on ; nor is there any thing that answers to it in the Vulgate and 
Coptic Versions. Dr. Owen. 

Ibid. "On lav xaTaywaj<rxr t — on [xsigcov l<f\\v\ Instead of on twice, for 
the latter H. Stephens, Beza, Piscator, and Pricaeus, read en. But need- 
lessly, for so the best Authors wrote; as Cic. de Acad. lib. ii. c. 15. 46, ut, 

quoniam 



JOHN, EP. I. CHAPTER III. tfi 5 

quoniam Aristippus, — ut Calliphontem sequar. Divin. i. 57. Liv. xxviii. 
o. Gell. iii. Q. Apul. Apoll. p. 548. Flor. ii. 6. Th, Wopkins, Lection. 
Tull. I i. c. 6. 



CHAPTER IV. 

3. tovto l(f\i to rov avn^plorlov, ixxrjxoale ort ep^srai] F. *ON axr^xoale. 
H. Steph. Praef. Estius, Pricoeus. 

18. 6 ipoSog KohoLtrw «££*] Read, KOAOTSIN s^si, perfect love casteth 
out fear, for fear is an infringement, or mutilation, of it. So for o 
Se <po£o6fjt.evo$, read xo^ouo^vog, but he that is mutilated, or infringed, is 
not made perfect in love. Gloss. Vet. xoAoueo, are?o) ctojoj. Grotius. — If 
any change were necessary, we might read KilAY^IN, for fear hath 
hindrance of it, it stops and encumbers love. Hammond. 

Ibid. hi tpoGoufAsvos ou TSTsXslcoTai] As the words stand, Ss before <po- 
6o6[j.evos is superfluous: omitting it, connect, on QoSog xo\aunv s^h o 
(poSouitevos oi rsTsT^sicoTai, &c. because fear hath torment, he that feareth 
is not made perfect in love. Pricseus. 



CHAPTER V. 

2. 'Ev toot(q yiDMO-xafAiv ort a.ya7rw^.ev rot rexvot tou 0sou, oral/] These 
words would be reconciled to what goes before and follows, if transposed 
thus: yivaHrxoftsv on TON 0EON ayarrdfjxsv, orav to. TEKNA TOT 
©EOT a.ya7ra>y.sv. Grotius — Or, with less alteration, let only on and 
or cm change places : By this we know, when we love the children of God, 
that we love God. Dr. Mangey. 

4. "On zjav to ysyevvTiixivov sx tou ©sou vixc£\ F. ETI era!/ — MOREOVER 
every thing born of God, overcometh the world. R. Bentley, apud Wet- 
stein. — Or, connect this verse with ver. 2, the third being in a paren- 
thesis: By this we know that we love the children of God— because 
whatsoever is born of God overcometh the world. D. Heinsius. 

6". 'Ivjo-ous Xg»o-%V'] In the Vatican MS. there is no article between 
T>jo-ou£ and Xpuflo's: but there is Iv repeated between xou and r<Z afyum. 
From an accurate collation communicated by Dr. Strachey. 

Ibid, on to nj-1/sujM.a ecrlw 73 ofo-ffieioi] Omit 73 with the Syriac, that the 
spirit is truth. Grotius. 



6i6 CONJECTURES ON THE NEW TESTAMENT. 

1. "On Tpiig siariv of y.a^ropouVTss [sv ra> obpavea, o UoiTrjp, xou o Aoyog, 
xca to ayiov IlvsOjaa' acCi ouroi of rpslg sv eiori. 8. KotJ Tpslg elo~w of jjt.ot.p~ 
Tvpovvrzs & tJ) yjf} ■ to zsvsvpa, xou to u^cop, ««j to odp.a.' nod of Tpeig s\g t© 
h s»<nv]. This is the reading of most editions of the Greek Testament, 
and yet the words included in crotchets are in no Greek MS. except one 
at Berlin, transcribed from the Bibl. Compl. even to the very Errata; and 
another at Dublin, corrected from the Vulgar Latin, as Mr. Casley ob- 
serves, Preface to his Catalogue of MSS. in the King's Library, p. 21. 
" St. Cyprian," says he, "has the words of the seventh verse [in Latin] 
in his works: and it is no wonder, if they were transcribed thence into the 
margin or between the lines of the eighth verse of a book of some one, 
who had a great veneration for that Father, as a gloss. — Next, a Copyist, 
finding the words so inserted, imagined that the former copyist by mistake 
had omitted them, and therefore put them into the text." And yet, How 
is it done? Not, totidem verbis, as the text is now read: though Bishop 
Pearson, Not. ad Cyprian, de Unitate Ecclesioe, p. log,, in answer to a 
charge brought against Jerom for being a falsary, and the first author of 
this interpolation, rather too strongly asserts, "Cyprianum citasse (nempe 
triplex testimonium Patris, Verbi, 8$ Spiritus sancti in ccelo testantium) 
ante Hieronymi tempora, &c." The words of Cyprian are " Dicit Domi- 
nus, Ego 8§ Pater unum sumus. Et iterum, de Patre, & Filio, & Spiritu 
sancto scriptum est: Et hi tres unum sunt" And in another place, 
Cypr. Ep. ad P. Jubainum, p. 223, e< ^- Pearson, " Quaero cujus Dei ? 
Si Creatoris, non potuit qui eum non credit: Si Christi, nee hujus fieri 
potest templum, qui negat Deiim Christum: Si Spiritus Sancti, cum 
tres unum sint, quomodo Spiritus Sanctus placatus ei esse potest, qui 
aut Patris aut Filii inimicus est." It is certain, St. Cyprian does not cite 
it in terms from the text, nor yet in both places agreeably to himself. He 
does not say in either, the Father, the word, and the Holy Ghost, as 
the Text now has it ; but in the former, the Father, the son, and the 
Holy Ghost; and the latter, the creator, christ, and the Holy Ghost, 
and in both no more of the text than these three are one, xau outoj oi rpelg 
6V eio-i. 

The Montanists, it seems, soon after this time generally interpreted 
these words, the spirit, the water, and the blood, to denote in their 
mystical sense the Father, Son, and Holy Ghost. And if so, it will be 
no hard thing to suppose Cyprian to do the same. St. Austin makes not 
the least mention in any part of his writings of the three witnesses in 
heaven, any otherwise than as signified in the mysterious sense of the 

words 



JOHN, EP. I. CHAPTER V. 6*17 

words Spirit, Water, Blood. And whenever he names them, it is not so 
as we find it in our present books, The Father, Word, and Holy Ghost. 
Nor indeed is it to be imagined that St. Austin, or any other Father who 
gave such an interpretation, could have read in his copies the testimony of 
the three in heaven; but it was by degrees fraudulently inserted into the 
text, for proving the Trinity, or else to note it in the margin of a book by 
way of interpretation. 

The first upon record that inserted it is Jerom, if the Preface to the 
Canonical Epistle which goes under his name be his. And yet the Latins 
received it not, till many years after his death ; and the Greeks not till 
the present age, when the Venetians sent it among them in printed books. 
It must be owned, in the African Church, that Eugenius Bishop of Car- 
thage, in the seventh year of Hunneric, King of the Vandals, A. D. 4S4, 
cites it the first of any man, in the summary of his faith exhibited to the 
King. It is Avanting in the MSS. of all other languages but the Latin. 

It first appeared to the publick in Greek in the Complutensian Edition 
A. D. 1521, upon the authority of Thomas Aquinas, whose note is printed 
in the margin of the Greek, with a design to justify the Greek by the 
Latin, though the former was only a translation of the latter. Erasmus, 
finding the Spaniards and some others of the Romish Church hot against 
him, printed this testimony in his third edition, A. D. 1522, upon the 
authority of one MS. which he was told was found in England, for 
avoiding (as he says) calumnies raised against him. Robert Stephens 
reprinted Erasmus's edition with some few alterations in 1550, and pre- 
served the insertion, which has been continued ever since. But it is 
against the received meaning of the text as it stood at first. Ver. 5. "Who 
is he that overcometh the world, but he that believeth that Jesus is the 
son of God ? 6. This is he that came first in a mortal body, by baptism 
of Water; and then in an immortal one by shedding his Blood; beino- 
the Son of God, as well by his resurrection from the dead, as by his su- 
pernatural birth of the Virgin. And it is the Spirit also, that, together 
with the Water and Blood, beareth witness of the truth of his coming ; 
because the Spirit is truth. 7. For there are three that bear record of 
his coming ; the Spirit, which he promised to send; the baptism with 
water, wherein God testified This is my beloved Son; and the Shedding 
of his blood. And these tliree, the Spirit, the Baptism, and Passion of 
Christ, agree in witnessing one and the same thing, viz. that the Son of 
God is come." The testimony of the three in heaven makes nothing to 
the purpose. 

4 k I should 



618 CONJECTURES ON THE NEW TESTAMENT. 

I should observe that the Britannic or Dublin MS. as published in t,he 
third edition of Erasmus, differs in some particulars from the Compluten- 
sian Version, and has left out the Articles before rsarrip, "koyog, and 
CTj/ctijaa uyiov, according to the mode of the Latins ; for ot rpslg reads outoj 
ol rpslc, and too unskilfully renders rpslg elariv papruoouvreg sv rf, yrj, for 
rti&s £ * 1<TIV 01 [AaprugouvTsg EXII r% ytjg. Erasmus, in his fourth and fifth 
editions, added the Articles, but let h rf; yf t stand, as it does now in the 
common editions, as a memorial of its original. The Complutensian MS. 
is the best, but it never was seen ; the British is a forgery, since the in- 
vention of printing. Two Letters of Sir Isaac Neicton, 1754. Wetstein. 

13. rolg vrKrlevoiKriv s\g — rou ©ecu.,] Several MSS. and Versions leave 
out these words; and for xa) ha otktIsutjIs read ol trier] suovlsg, which makes 
clear sense, and disburthens the verse of a seemingly needless repetition. 

Dr. Owen. 

16. aurm — roig a[xapravmo~i\ So 1 Cor. vii. $6. ov% apa.pTot.vsi yapsi- 
raxrav 1 Tim. ii. 15- (rtobiqaterau — lay pslvaxriv. Markland. 

Ibid. apaoTia rspog ^avarov'~\ Peccatum lethale. So aerQei/eta zspog 
^ravarov, infirmitas vel morbus let halls, Noster, xi. 4. Markland. — The 
sin unto death is apostacy; and its attendant, blasphemy. Compare 
Matt. xii. 32. Heb. vi. 4 — 6. x. 26, &c. Dr. Owen. 

Ibid. Toig apaqravoua-i p.73 ZxTpog Savarov.] F. ra> apapravovli, to agree 
with auTia preceding. But in either construction the words seem to be a 
marginal explanation. Dr. Owen. 

19. sv T(S zsavr\paf\ i. e. s\g tov Txrovrjoov. Markland. 

20. on 6 vlog rod @eou rjxsi, tea) Ss'Scoxev] F. rjxi, is come, and hath given, 
the sound of the vowel and diphthong being nearly the same. Piscator. 

Ibid, ourog l(f\iV 6 ahrfiivog &sog, xa) rj £a>7) altvviog] Or, 'A7afiw>g, with 
a comma, as before tov 'A/V>jO/i/ov : then connect, (dsag xa) vj %w?) alwviog, 
This is the true one, God and eternal life. Ch. Heumannus, Parerg. 
Crit. p. 180. 

21. <£>uAa£cOe savrobg] No less than ten MSS. read kaora; but hyper- 
critically: for the purest Greek Writers express themselves in the same 
manner as the Apostle does. Dr. Owen.. 



SECOND 



• 



( 619 ) 



SECOND EPISTLE GENERAL OF JOHN. 



1. XliKAEKTH xuo/a] Read exXsxljj, not a proper name, because it 
would then have been xvola. Ex^sx]-p. Beza. — xupia] F. Iv Kopl<p. P. 
Junius. — Read Kupta, a proper name given often to slaves, which, as an 
epithet, at this time was scarce attributed to persons of the highest rank. 
BengeUus; from Heumannus, in his Pcecile, torn. ii. lib. iii. art. 13, and 
torn. iii. lib. iii. art. 2. 

2. 8»a tyjv uXrfiztav ttjv [xivo-jtrav h tj/xTv, xzi fxeb' ypoSv s<fla.i~\ F. xa! *H 
fxsS' ripav, for the truth's sake, which dwelleth in us, and which shall be 
with us for ever. Dr. Mangey. 

3. "Ecr/a* fjt-sS' yjmdJv xfy's] ^- '^^s as tne Vulgate, sit vobiscum. Beza. 
Ibid, h aXrfiiiu xou aycbrv].] This may be connected with the following 

verse: In truth and love I rejoiced greatly. Dr. Mangey. 
5. Ipcorw <rs, xugloi] F. Iv Kug/cp. P. Junius. 

7. euro's etfliv 6 vrT^avog] Before oZrog the Basil and Colbertine MSS. 
read, el rtg ou% op.o^oy?7 'Irjcrovv "Kpitflov Ipxpi^vav Iv <rapx\\ which completes 
both the sense and grammar. Dr. Owen. 

8. our ok£<r (opzv o\ s)gya<ra.ps()u — a7roXa.Say[x£v.^ Better in the second per- 
son, airuhk^e a s\pya.<ra.<rbz — obroXa&jle; which reading is supported by 
fourteen MSS. and four antient Versions. Dr. Owen. 

12. 8»a p^apTou xa) p.£?v.avo£ - ] F. 8«a ^aprow xou xo&a.[x.ou, as 3 Ep. 1$. 

Pricceus. 
Ibid. S»a — it.i\avos'~] Supply u/xw ypatyai, as 3 John 13. Dr. Owen. 
Ibid, ^apa ijjtAaw] Rather, upwv; which is the reading of ten MSS. the 
Vulgate, Coptic, and iEthiopic Versions. Dr. Owen. 

13. t% aZshtpris <rov rrjs s^Asx/%.] Some copies read exXex?%, without 
the article; the true reading is E-j§exlr}$, a proper name, in Hebrew 
nnp72. Gr otitis. . 



4 k 2 THIRD 



( 620 ) 



THIRD EPISTLE GENERAL OF JOHN. 



2. J.IEPI zsavrcuv ev%oy,ot.i] F. crpo nravTcov, imprimis opto. Piscator. 
4-, Mst^oTepav toutwv ovx ep£a> ^apav, »W] F. r H »W. See John xv. 13. 

6. o'dg x&JXwg moirjosig 7xp01rsp.-ba.g~] F. EIIOXHSAS 7JspoTrs[x,-tyug, whom 
thou hast done well to set forward, as appears from what follows. 

Grotius, and Luther's Version. 

7. ovd[j.aros aurou] Though several MSS. and Editions leave out the 
relative aurou, yet so necessary is it to determine the sense, that I cannot 
help preferring those in which I find it retained. Dr. Owen. 

Ibid. e^rfi\hov, iK7$\v "hup&oLVovleg caro tlov e§vwv.~\ Distinguish : e%rj7\Qov, 
jw-rjSsv T^apGavovrsg, cwro toSu sftvwv, they went out from the Gentiles, 
taking nothing. In the other construction, it should be T^a^avovreg 
IIAPA. We no where find 7>ap&aveiv euro, except Rev. vi. 4, where it is 
used in a sense of taking away. Beza, Schmidius, J. Ch. Wolfius, Ben- 
gelius. — This renders Dr. Bentley's emendation in Wetstein at least un- 
necessary, who, joining anro rwv hbvwv with "Ka^ctMovTsg, would change rwv 
e&vaiv into raov exx7tfj(ri<fiu, taking nothing from the churches. — Beza and 
Wolfius are under a mistake. See Aajx£ai>sjv oltto four times repeated, 
Matt. xvii. 25, 26\ It occurs also 3 John 7. Three MSS. read ^a^dvovrsg 
■srapd; the Copyists, I suppose, looking on caro as improper. .Dr. Owen.. 

10. v7ro{j(.vr}(ra) auroii to. epya a, otojsT] Perhaps better avrov, in the Ac- 
cusative, as John xiv. 26*. and in Suidas, who mentions this and many 
other verbs with two Accusatives. Pricceus. 



GENERAL 



( 621 ) 



GENERAL EPISTLE OF JUDE. 

1. AaEA<£02 3s laxa/£ou] Added by the Copyists, that this Epistle 
might be thought to belong to the Apostle of this name, which was 
written by him who was Bishop of Jerusalem under Hadrian. Grotius. — 
Another groundless hypothesis, advanced in defiance of all the manuscript 
copies and versions. Dr. Owen. 

Ibid, xou 'I^crou Xotcriuj rsrr l orjixivois,~\ F. xrd EN 'lrj(roo XpJiria) rsT7]pr r 
pevoic, as the more usual construction: So John xvii. 11. 1 Pet. i. 5 ; 
though it is with a Dative, 2 Cor. xi. a. 2 Pet. ii. 17. Pricceus. — Add 
perhaps Jud.'f), and roi$ aos^ifn rr^ou^svov crOp, Polycarp, apud Euseb. 
Eccl. Hist. iv. 15. 

3. Place the comma at the first upv, that rxsqi t% xoivijg a-airripla.g may 
join what follows. Dr. Owen. 

4. a.vQoco—01 01 zsaXai nrpoy=ypa^.^.ivoi e\g rmro to xo([xa, a<r£§sig~\ Con- 
nect, cLvQpcDTroi — oureGe'ig, the intermediate words being in a parenthesis, 
and ol omitted which arose from the termination in av9oa»7roj: For there 
are certain ungodly men crept in, — of old ordained, &c. Pricceus. 

Ibid, rov [j.qvov SsottgVj]!/ Ssov, xa) Kuptov ijfufiv 'Ir^ouv XfSJtrio!/ apvoupevoi,^ 
A comma is necessary at Sbov, which Mill omits, to distinguish God the 
Father from the Son, who is never styled &s<nro-nj£. See Dr. Clarke, 
Script. Doctr. — Several MSS. leave out ©sov. And perhaps Kopiov is a 
marginal gloss to explain Se«rjroTijv.^ Compare with 2 Pet. ii. 1. 

Dr. Owen. 

5. silorag u[xag «7raf touto] Read, in a different order: s&orag u]xa.g 
touto, on axaf Kuoiog — that the Lord having once saved the people, 
afterwards destroyed them. Pricseus. — Keep to the present order; and 
render owra£, as it often signifies, by omnino, perfectly. Though ye well 
know this. See Bos and Albertus. Dr. Owen. 

7. aTsXOouo-ai oV/era) arapxlg eriptxg, TxpoxsiVTai SsTy/xa, z&upog atcov/ou oYxr/y 
wreyoua-ai] F. TE<J>PA£ Tspoxsivrcu Ssiy^a — are set forth as an example 
of the ashes of eternal fire. Lucifer, approved by Colomesius. — Or, 
ETEPOIS CTpr'xetj>TGu, are set forth to others. S. Battier, Brem. torn. 
II. p. 198. — It does not appear that these cities suffered the punishment 
of eternal fire, and in that particular could not be set forth as an example 

to 



622 CONJECTURES ON THE NEW TESTAMENT. 

to others, as the Edd. and our Version read. — Distinguish therefore, with 
Estius and the Mons Testament: zzpoxswTat ^siyya z&u/sog amvlou, hixqv 
u7r£%ou<ra.i, are set forth an example of eternal fire, in suffering their 
punishment. But the cities themselves are not an example of eternal fire, 
but their punishment. — Rather therefore, with Rengelius, put Islyya. in 
apposition with hlxr\v, thus: zs^oxsivtoh, Zslyya. zzrv^bg aicovlou, ^IxyjV lnre-%ov<Tou } 
Are set forth suffering punishment, an example of eternal fire. In the 
former construction, if any with Wolfius will deny that bUrp uitzyjiv can 
be said without the genitive of the crime, or nature of the punishment, as 
oixtjv a^ixr^xarcov, or Savurov, instances enough may be seen in Wetstein. 
In the latter construction, zrpoxsivTai stands neutrally, without any case. — - 
After all, the vengeance of eternal fire may mean only their final over- 
throw, as Num. xxiv. 20. xiii. \6, and as Dr. Clarke understands it, in 
Serm. on Rev. i. .8. Bowyer. — But 2 Pet. ii. 6, strongly supports the 
common pointing. Dr. Owen. 

8. evu7rvia^6[xevoi] Omitted in Vulgate. Dr. Owen. 

Q. zssp) too Mwaicog (rtoparog] A like rebuke given to Satan is men- 
tioned Zech. iii. 2, 3, not indeed concerning the dead body of Moses, but 
concerning the filthy garment with which the body of Joshua was 
cloathed : not by Michael the Archangel, but in a vision by Jehovah, who 
is called the Angel of' the Lord, ver. 6", and may be denoted by the name 
of Michael. Perhaps, therefore, we should here read zssp) rod 'IHSOT 
(Toj^aros. Beza, Vitringa apud Wetstein. 

Ibid. Muxricog <rw^.arog^\ What does the body of Moses mean? Hesy- 
chius calls the Iliad to 'O/x-^'pou <rui^.anov, Homeri corpusculum. Hence 
then it may be taken perhaps either for his real body, or the body of his 
law. Dr. Owen. 

11. xa) rfi ■tthavr) too BaAaajx juucrQou I^s^u6r ; (ravJ From Rom. i. 2J, 
perhaps it should here be e^sxauBrjcrav, by ivay of reward, or punishment, 
fell into libidinous burning. Hammond. 

12. Outo/ stir IV, su Toug aya-maig u[awv, <T7nAa<$££, o-vvsu(a%ovpsvoi,~] Connect 
vy.wv tnri'koiAtzg, these are in the agapce your rocks which you split upon ; 
not spots in your feasts of charity. It is h Totig aycaroug ATTliN, 2 Pet. 
ii. 13. Hesychius, o-7ci/\a^sg, <u mspis^6y.svai ty S-aAa«ro-r ; zssTpoa: and 
o-iriXc&sg otgelai, in Diod. Sic. p. 124. C. ed. Rhothomag. are pointed 
rochs. Schmidius, Munthe, Observ. Phil. — But Hesychius in another 
place has 'Xwi'Ka.^sg, (jLsix.iao-y.evoi, which perhaps should be picto-po), and so 
refers to this place of Jude : and cr7nAo» seems the more true reading, as in 
2 Pet. ii. 13. Pricceus. 

12. 



EPISTLE OF JUDE. 623 

12. <ruvsva)%ou[j.svoi ) aQoSwg — Txoi[xalvovTsg'~\ Better, a&oGwg IIOIMAI- 
NOYXI. Prieaeus. — Connect a<p6£cog with (rvyivu)^o6y.evoi, and before, 
2 Pet. ii. 13. Vulgate. In conviviis suis luxuriantes vobiscum. Tobit. 
ix. 9, apud Vulg. Cum timore Domini nuptiarum convivium exerc.ebant. 

Estius, Cahnet, Bengelius. 

15. ra-onjVai xp'tcriv xa.ro. 7&aVTa)V.~] Read, META txtolvtcov, as Rev. xi. 7- 
TO-oi^cret MET aurdSu cro'XejU.ov: and see Matt. xxv. 1Q. 1 Sam. xx. 8. Isai. 
iii. 14. Pricceus. — But Dion. Halic. A. R. lib. viii. p. 519. ryv oy hixalav 
KATA (too xp'uriv et-rjveyxev, and lib. ix. p. 5 §9? ^ °»£ «» KATA rcov cbO\<ov 
(flpoLTfiyuiv yivovroLi xoi<rei$. Palairett, Obs. Phil, in loc. 

Ibid. atreGeis oiiitcSii] Here aorcvv seems to be redundant, and is ac- 
cordingly wanting in several MSS. and also in the Vulgate, Syriac, and 
Coptic Versions. Dr. Owen. 

Ibid. T&v G-xT^rjowu] Several MSS. add "hoyoov, which our English 
Interpreters have, in a degree, adopted ; but in the neuter gender, as in 
the next verse, without the noun, 1 Kings ii. 3. Septuagint. Dr. Owen. 

Ibid. apaprwhoi aas^sig] In homines Denmque injurii, as Grotius ex- 
pounds it; and perhaps xai should be inserted, as in 1 Tim. i. 9. and in 
Prov. xi. 31. Pricceus. 

18. xara. Tag saorcvv £7ri$<j[j.iag — twu a<rs£z'ia)V.~\ F. afrsT^yeiwu, as 1 Pet. 
iv. 3. 2 Pet. ii. 18. R. Bentley, Phil. Lips. ep. i. p. 73. — Or, rather 
omit it, as it is omitted 2 Pet. ii. 3, and in the Coptic Version. Ep. 
Duce, p. 9. 

19. srveufAa] What this wvaup is, by which Christians are distin- 
guished from others, will not be known, I believe, till the Great Day, 
when it will appear who are sealed with the zsvev^a. They will consist of 
three parts, Tuvsupa, -^uyri, and <ruijxa, 1 Thess. v. 23. The persons here 
spoken of are said to have no cri/su/xa. Markland. 

22, 23. Ka.) ovg l&v eAesTre &c] Of the many various readings that occur 
in this place, the truest seems to be this: xai oug \k\v skiy^klz, ?>iaxpivoy.evoi' 
ovg 8e tzw^sls, Ix zsvpog apir a^ovng' ovg Ss sKsiirs sv <$>o(?a), joucouVreg" &c. 
Some rebuke, making a difference ; others save, snatching them out of 
thejire ; and on others have compassion with fear, hating even the gar- 
ment spotted by the flesh. Dr. Owen. 



THE 



( 624 ) 
THE 

REVELATION OF ST. JOHN THE DIVINE. 



Ne curiosus quaere causas omnium, 

Quaecunque libris vis prophetarum indidit 

Atfata coelo, plena veraci Deo : 

Nee operta sacri supparo silentii 

Irrumpere aude, sed prudenter praeteri. 

Nescire velle quae magister optimus 

Docere non vult, erudita inscitia est. Jo. Scaliger. 

Weston. 

CHAPTER I. 

3- IVAI oj axbuoVreg &c.] Elliptically for xcu puxapioi o\ axovovrsg &c. 

Dr Owen. 

5. xai euro 'Ljo-ou Xpurlov, paprug 6 crttrlos] Better let 'O paprvg ° utktJoj 
begin a new period ; and the doxology, Tm a.ya.irr\<ra.v\i &c another, ending 
with sig Tobg aiwvag twv oualvwv. 'Apfv. Where xai Iwonjo-sv for ra> moir;- 
a-avJj, by a like construction with 1 Pet. ii. 13. D. Heinsius, Stolbergius 
de Solcecismis Grsecis N. F. dictioni attributis, p. 19. 

Ibid. scGu AouVavJi ^S.g] F. Kucravli, delivered us from our sins. 

Bp. Law. 

6. ii^oig fyurfkeis *«' ie$eig] Mill, Bengelius, and Wetstein, direct us 
to read ypag fiaurfasiau, Upslg &c. which, in my opinion, utterly destroys 
the analogy. I think the common reading far preferable; especially as it 
is confirmed ch. v. 10. It answers exactly to j3a<nAeiov U^arsvy.a } 1 Pet. 
ii. 9. and Exod. xix. 6*. LXX. Dr. Owen. 

7. xtyovrai for aurov] E*. v7r auTou, as Job xxx. 25. Pricceus, on Luke 

xix. 41. 

8. a§^ «a» TeAos,] Qu. Is not this a marginal exposition of the two 
Greek letters, A and G? It is wanting in near twenty MSS. See xxi. 

6. Dr. Owen. 

9. 






REVELATION, CHAPTER I. 625 

a. xa) aZs^og bpwv — 'Itjc-ou Xp»<r7ou,] All this should be placed in a 
parenthesis, that lya> 'loodwrig may appear more closely connected with 
sysuoy.rjV. Dr. Owen. 

13. opjjov u»to avOpcoVou] Wetstein would read uiov, but why I cannot 
conceive. It is true, Jifteen MSS. make for him ; but it is as true, that 
the analogy of Grammar, and sixteen MSS. make against him. 

Dr. Owen. 

15. ojxojo* ■xpChxo'h&avw] F. xjxkxoxh&a.vtp, like a furnace of brass. 

Salmasius apud Wetstein. 

l8. £a>v sj/xj rohg aldivag rwv cuctvcov ay^vj Read, tyJJv etyu — o 'A/x^v, 
/who am Amen am alive for evermore, as ch. iii. 14. rafts 7dysi 6 'Apjv. 
Schmidius. — Dele 'Apji/. It interrupts the sense and connexion of the 
sentence ; and is wanting in two of our principal MSS. Dr. Owen. 



CHAPTER II. 

5. ep^ojaa* <n» Ta^o] Iv ra^sj. Schmidius. 

8. xa) efao-ev] F. avsfavzv, which was dead, and is alive again. 

Dr. Mangey. 

10. 0aXs7i> !£ upwv] Supply wag; and so again ch. iii. 9. Dr. Owen. 

l6\ b^ojjmI <roi ra^w,] The present tense for the future, to shew the 
speediness and certainty of the event. The like may be observed in various 
places throughout this book. Dr. Owen. 

22. QaKT^co a.uTr\v z\g xhivrp, xa) rohg (xot^suovrag [Ksr avT7}g, s\g Qhiipiv 
lusyaXriv] The comma at xXn/vjv transpose to aur-^v: I will cast her, and 
those that commit adultery with her in bed, into affliction. Knatchbull; 
who often refers to this passage, in support of a like transposition. See 
Acts xiii. 4. 1 Cor. xi. 21. But he will never convince that xa.) is here 
transposed, or that it is ever so in prose, at least throughout the 
Scriptures. 

26. 6 vixoov &c] The nominative case absolute: as for him that over- 
cometh, &c. And so again ch. iii. 12. 21. vi. 8. Dr. Owen. 

27. xa) ?zroi[AaV£i avrobg pa^ia rn^pa] F. HHMANEI, he shall HURT 
them with a rod of iron. In the Hebrew, Ps. ii. 9, confringes eos. W. 
Trillerus. — And inclose the verse to a-uvrpi^asrai in a parenthesis, that 
co§ xayw may connect with ver. 26, hcocrco auTtS s^ovcrlav km rcSv eQvwv — tog 
xdyai efarr\$a sraga rod zjurpog jxou. Dr. Mangey, and English Version. 

4 l CHAPTER 



626 CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER III. 

2. alypi^w ra AoJTra a fiiAXej aTroQavsHv] F. jasAXet AHOBAINEIN, 
things which are about to pass away. P. Junius. — ' A.iro'oa')0\siv is the 
reading of fifteen MSS. Dr. Owen. 

3. zsqIolv topav Y)^eaj This is not Greek : read, croj'a copa.. Pricceus.— 
It is quite right, if we suppose xara to be understood. Dr. Owen. 

7. iym-J rrp xXsioa too Acc£j8] F. t^i/ x"Ksioa OIKOT Aa£j8, as Isai. 
xxii. 22, which place is here explained allegorically. Beza. — Aa6»S, as 
more known, has crept in for TA«I>E©, or T£2<I>E®, which is used for 
hell, Isai. xxx. 33. This refers to xT^eig rod a&ov xa\ roZ Savarou, as ch. i. 
18, which hath no relation to David. Trillerus. — Or, read, rr]g a£yV«-oy, 
as in the Coptic. Wilkins, Proleg. ad N. T. Copticum, p. 38, too great 
an advocate for that version. 

8. on [xixpav e;£ei£ Sy'vapv] F., on OT pixpav, for thou hast not a 
little strength, and hast not denied my name. Dr. Mangey. 

9. JSou, r^oir]a-(o, aurovg,~] aoroug is the accusative absolute, eos quod 
attinet. The like has often occurred before. Dr. Owen. 

Ibid. 'iva. 7)£coo-i xa) zspo(rxvvf\<ro\)<riv &c] What could induce the learned 
Wetstein to adopt the words 7)£ovo-i xa) ■arpoo-xwrjo-ouo-i, in opposition to a 
plain rule of grammar, and in contradiction to almost all his MSS. I can- 
not divine. Dr. Owen. 



CHAPTER IV. 

1. Xeyotxra"] Better, I think, by far, with Covel. 2. and JJffenhach. 1. 
xa) Xsyouvyg. Aeymv is anomalous ; nor can I conceive why it should have 
been so particularly adopted, unless it was from an invidious design of 
filling the book with solecisms. See Mill, Prol. 1489. Dr. Owen. 

2. xai sm rou Qoovov xa$rj[i.svog~\ F. rod %oovou 'O xa^rj^svog. Dr. Man- 
gey. — Here is an uncommon ellipsis. Supply rig. Et auiDAM throno 
insidebat. Dr. Owen. 

6. xai £Va>7riov too Qpovou 9-«.Aac(r« uaT^ivrj, opola xpixflaKKto' xa) Iv ( ae<r«) 
rod ^oovov xa) xux\iq rou Qpovov rio~o~a^a £a>a] By this one would think 
that the four animals were in the middle of the throne, and round about 
the throne. But if we remove the point at xpu<flotXXa>, and place it after 

the 



REVELATION, CHAPTER IV. 627 

the latter %p6vo<j, the crystalline sea will properly he said to be before the 
throne, and in the midst of it, as a river is said to proceed out of the 
tlwone of God, and of the Lamb, ch. xxii. 1. T wells, Crit. Exam, of 
the late new Text and Version, Part I. p. 143. — But the body of the four 
beasts being under the throne to support it, seemed to be in the midst of 
it; and their heads without, seemed to be round about the throne, as 
1 Kings xvi. 19, h yA<rcp tou %pwou %<rcobsv, signifies only within; and 
Ps. ci. 7, h jasVto outlets, within my house. Daubuz, in loc. 

Ibid. TiWapa £aJa] The word %cua should not, in my opinion, have 
been rendered here in Latin, animalia, but entia: much less should it 
have been rendered in English, beasts, but beings. Dr. Owen. 

9, 10. haitrova-i — ■uTso-dvvTou &c] The frequent and unusual exchange of 
tenses throughout this book requires the reader's perpetual attention. 

Dr. Owen. 



CHAPTER V. 

1. fii&kiov ysypa\K\f.ivov iVtoQsj/ xa\ omcrQeu, xarso~<PpayKr[xii>ctv] Read, 
yeygafxpivov eo-wQsv, xa) 07tkt^sv l(r<pqayi(ry.ivov, written within, and sealed 
on the back side. Grotius, English Version, &c. — But the book, Ezek. 
ii. 9, was written, sprfoa-Oej/ xa) oViVa>. Parchments, which were written 
on both sides, were called oTria-Qoypatya, from the peculiarity of their being 
written on the bach; but it was no extraordinary circumstance to say they 
were written within, and sealed without. Salmasius, de subscribend. & 
signand. Testam. p. 109. & 119. 

8. at sia-jf al TS'poo-su^aYj Anomalistically for a sltriv, scil. 9-u^uajxara. 
The like anomaly occurs below, ch. xx. 14. Dr. Owen. 

12. Xsyourss] F. hsyovTcov, in apposition with ay FeXwu isoT^Kwv, ver. 1 1 : 
the number of them (xa) r,v ap$[i.os — ^jTuomW") being inclosed in a pa- 
renthesis. Dr. Owen. 

13. T]xo'j<ra 7\zyovras'~\ Grammar requires %iyovra; which is the reading 
of the Alex, and Petav. 3 MSS. Aiyovras, however, is very defensible; 
as referring, not to the words of the representation, but to the beings or 
persons represented. Dr. Owen. 



4 l 2 CHAPTER 



62$ CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER VI. 

10. sxpctgov (scil. a\ -tyuxpu — "Ksyovrsg; which, grammatically speaking, 
should be ?Jyoucrat. But souls {^vyjxi) have often in Scripture a kind of 
personality attributed to them ; that is, they are spoken of as of the per- 
sons themselves, in the masculme gender. This is evident from the pa- 
rable of the rich man and Lazarus, Luke xvi. 22, 23, &c. Profane Authors 
write exactly in the same manner. See Grotius on the last-cited place: 
or, perhaps, al ^vyou rwv £<r<pay;xsVoi/ is equivalent to ol ^.apTvpsg ; which, 
being mentally introduced here, will render I«ao9oj^, awroTj, and ocuTai, 
ver. 11, strictly grammatical. Dr. Owen. 



CHAPTER VII. 

6\ \x ^v"K7jg Mava<r<nf] For Mamo-arrj, should probably be read AAN, 
which was at first mistaken for the contraction MAN. 1. Because other- 
wise the tribe of Dan is omitted, and yet some of all the tribes were 
sealed, ver. 4. 2. Because, Ephraim and Manasseh being included in the 
tribe of Joseph, ver. 8, the mentioning one of them here would be re- 
dundant. Besides, one of the sons of Joseph would scarce have been 
mentioned at such a distance from the other. Gomarus, on Matt, xxvii. 
5, 10. Part I. p. 185. — As the land of Canaan was divided among xu 
tribes, the two sons of Joseph, Ephraim and Manasseh, being taken into 
the number, and Levi otherwise provided for, Numb.xviii. 14. Josh. >v. 3, 
so the kingdom of the Messias is here divided among the xu tribes, Levi 
being taken in, and Dan omitted, who was prophesied of under the cha- 
racter of a serpent, Gen. xlix. 17. which he verified in drawing the 
children of Israel into idolatry, from the death almost of Joshua to the 
Captivity, Judges xviii. 30, 31. He is therefore here excluded from the 
book of life. See Daubuz, in loc. p. 321. and Bp. Sherlock, Appendix 
to Disc. II. p. 2Q6". — Yet in Ezek. xlvii. 32, long after the seduction of 
the children of Israel, both Levi and Dan keep their place among the xu 
tribes, Ephraim and Manasseh being omitted. 



CHAPTER 



REVELATION, CHAFfER VIII. 629 



CHAPTER VIII. 

3. Aj£aveoTov] Here, and at ver. 5, read KiSavtoriv, which, in the Glos- 
saries, is a censer; but Kigavcorog is the incense itself, 1 Chron. ix. 29. 

Grotius. 

Ibid. < &v[ua.y.a.Ta. zzoXXa, tva. ScoVyj ratg Tspotrs^youg rcav aylcov] Read, 
with the Vulgate, rag ■zsrpoasvyag, there was given him incense, that he 
might offer the prayers of all the saints. Castelio, Grotius. — An ellipsis 
of (rvv, that he might offer it with the prayers &c. as Aureus \rj'ia$s(r<riv — 
'ixoivto, cum ipsis captivis feminis venirent, Apoll. Rhod. Argonaut, lib. i. 
823- TO"oXAou£ yap rfir\ aurolg roig 'linroig xarax^-fuxVKT^vai, multos enim 
aliquando una cum ipsis equis per preempt a loca prcecipites corruisse, 
Xenoph. Cyrop. i. p. 29. ed. 8vo. Dr. Owen. 

7. xa) eyivaro yjaka^a — h atju.arij This representation has a manifest 
reference to Exod. ix. 24. Septuagint ; whence I conclude, that the true 
reading in this place must be, xa) syivsro yaho^a xa\ crug jxsjU.iyjui.st/oi> Iv 
ATTH* viz. yaha.^' There followed hail, and fire mingled with the hail: 
and by these two was all the mischief executed. Dr. Owen. 

Ibid, yaha^a tea) zzvp \K£]x\y\xkva u'lp.ari\ F. jxsfuyp,£va "AMA, there 
followed hail and fire mingled together. Dr. Man gey. 



CHAPTER IX. 

5. Kai ISo'Orj aureus] Supply li/roto), correspondent to the JtEthiopic 
Version. Dr. Owen. 

Ibid. ctiOC (W @a<rav»<j-Qa><ri [K^vag vtsvts] The judgments denoted here 
are supposed to be the miseries brought on the Eastern and Western 
Empire by Mahomet and the Saracens. As that prophet began his 
preaching A. D. 60 8, or 609, and the first great downfall of his empire 
was by the rise of the Turkish, after the taking of Bagdat, A. D. IO57, 
or 1058: how can it be said to continue only five months, or 150 years, 
when in reality it continued xv months, or 450 years? I suspect therefore 
that John wrote IE, or Sexairivle, instead of E, or zsiv\e* W. Whiston, 
Essay on the Revelation, p. 196*. 2d ed. 

12. ISoy e^ovrai en luo ouou] This is grammatical, and right: but 
Wetstein, by adopting ipyzrai, would introduce a solecism into the text. 

Dr. Owen. 

CHAPTER 



<?30 



CONJECTURES ON THE NEW TESTAMENT. 



CHAPTER X. 

7. cog euTjyJsAKre] The particle w$ stands here for the relative 0: which 
is indeed the reading of two MSS. and some Editions. See iog for olav, 
ch. ix. 3. Dr. Owen. 

11. Kaj Xeyei juu>r] If for Asyst we should read, as Wetstein directs, 
"Asyoutri, I would fain know what is to be the nominative case to it. How 
fond some Criticks are of debasing the language of this book! Dr. Owen. 



CHAFFER XI. 

1. xou ayfs'Kog el(flriX£i,~] These words, though omitted in several 
MSS. Versions, and Editions, seem to me to be absolutely necessary to 
make out the sense, and to preserve the analogy of grammar. See Beza 
and Schmidius in loc. They are supported by the authority of fifteen 
MSS. and the Syriac Version. The Vulg. interpreter, instead of Asycot/, 
seems to have read xou Vhk-$r\ jaoj, in which case the foregoing words 
might well be spared. Dr. Owen. 

7. to %-rjplov to ava.£cuvQv] In some MSS. to Qrjotov riraprov. — Perhaps, 
for rspatfliov, the monstrous beast which ascendeth. Grotius. — TSTaprov 
is a gloss, intimating that this beast is the fourth beast in Daniels vision. 

Dr. Owen. 

18. to. eQv-r) wpyio-Or,<rav] F. topu'Qvjo-av, and the nations were over- 
thrown, and thy wrath is come. J. Gronovius apud Wetstein. 

19. xou <$>o)vou, fipovroit] F. the latter added as an explication of the 
former. Beza. — They were joined together before, ch. viii. 5- and why 
not here ? Dr. Owen. 

CHAPTER Xlf. 



2. xou sv ya.<r\p\ 'i%ouo~a, sxpa^sv cohlvoucra, xou fiao-avi£oixeV7} rsxsHvj in 
pain to be delivered. — Rather a comma at fiacravigo[x£v7), cried in sorrow 
and travail, having a child to bring forth. Dr. Mangey. 

8. oux 'l<rxuo-av] Better, ou xar/<r;£ou<roti'. Pricaeus. — ev tco ovpavai. i.e. 
«v r? exx7^o-ia. Dr. Owen. 

5. 



REVELATION, CHAPTER XII. 631 

9. xa.7<.ovp.si>og Aia.bo7.og, xai o %aravas,~] The Baroccian MS. and some 
others omit the Article. With it, I think, it is not Greek, to oi/o/xa 
auTou, 'O 7.£yog too ©sou, xix. 13, is different, where c hoyog &c. is only- 
one proper name, as %(oxqa.r^g or Uy^areov but it would be improper to 
say, xa?^ov[xsvog %a)X.p<XTV)g, or IT Aarajv. MARKLAND. 

10. xarrjyopo^] For the. Greek word xo.Tr t yopog, Bengelius in Gnomon, 
Wetstein and Griesbach in loc. would read, on the sole authority of the 
Alexandrian MS. the Hebrew or Syriac word xaTyyaa?, i. e. *TU"'!£p. Rut 
what a strange construction does this heterogeneous reading (0 T^*l3p tcov 
aSsA^cov) produce? And where is there such another barbarous instance 
to be found again in any author of value, where the genitive in Greek is 
made to depend on a preceding nominative in Hebrew? Till this is pro- 
duced, let us keep to the plain and common reading, which is supported 
by no less than thirty MSS. Dr. Owen. 



CHAPTER XIII. 

3. ottIo-q) tov £b]pt'oy.] Elliptically, for TS'opsvop.iv^ oV/tra) roZ Qiqpiou. A 
similar ellipsis occurred before, Acts xv. 23. D)\ Owen. 

8. yiyoarfloLi to. lvap.01.Ta. lu tj] (HSXlo ttjj £">%■ to " apviau so-^>ayp.£voo onro 
xaTa€oArjg «oV,aoL».] So Vulgate, Beza, Schmidius, English Version, &c. 
But connect, yiypoLiflai to. ovop-aTa- — caro xa,TaSo7\rjg jco<rpou, as it is chap. 
xvii. 8. whose names were not written, from the foundation of the world, 
in the book of life. Castelio, Piscator, Grotius, Perizon. on iElian, V.H. 
i. 15. Hombergius, Bengelius. 

10. E'/ Tig a\yQn.a.7^a)(ria.v <rovayei] he that leadeth into captivity. Read 
therefore with some MSS. E7 rig El% aA%p.a7.a)o-lav (ruvaysi. H. Steph. 
Prsef. Beza. 

18. ap^>xog auTou &c] His number is different in different copies. 
Some read ^fs"'. viz. 666. Others %tg '. viz. 616. Wetstein supposes both 
to be true; and yet prefers the latter. Dr. Owen. 



CHAPTER XIV. 

13. Maxapjox ol vsxoo) 01 lv K.up'up aTTO^vqcrxoVTsg ot.Tra.pTi. Na), Xlyst] 
Read, 'Ktuoti vol), 7\eya, Tes, by all means, saith the spirit. Bos, Beza. 

13. 



6'32 



CONJECTURES ON THE NEW TESTAMENT. 



13. tva a.va.Tru.6(r(ovTou~\ Here %va stands for on, which renders the 
sense perfectly complete, and supersedes the necessity of filling up a sup- 
posed ellipsis. Dr. Owen, 

20. aijaa ix tt\$ Tojvou a%f>i tcov ■^ol'Kivwv rmv %jnemv\ F. XHA12N tcov 
isTflii;, blood came out even to the hoofs of the horses. Dr. Mangey. — 
But Silius Ital. lib. iii. sub fin. 

multoque jluentia sanguine lora. 

CHAPTER XV. 

2. rovg Vixwvras ex row &vjpi'ou- — ex tou api^ou rou oi/o'jxarop] xa) seems 
wanting: that had gotten the victory over the beast — and over the 
number of his name. Dr. Mangey. — Kai is extant in two MSS. if not 
in more. Dr. Owen. 

Ibid, ex tou ^apay^aTog aurou - ] These words are wanting in several 
MSS. and are marked for omission by Wetstein. But compare with ch, 
xiii. 17. Dr. Owen. 

3. fiacrfasbs rwv ayla)V,~] Several MSS. have rcvv ebvwv. Perhaps better, 
with others, roov alaivcov. See Daubuz in loc. Dr. Owen. 

CHAPTER XVI. 

10. Ijxa<r<ra>vro] scil. o» avbpa>7roi, to be deduced from the preceding 
verse. Dr. Owen. 

13. Kai sldov ex tou cRo'iuarog tov hpaxovrog &c] Place this verse and 
the two following in a parenthesis, that xa) o-uvr\yayev, ver. 16, may con- 
nect with ver. 12, and apply to the sixth angel, gathering together' the 
kings of the East . Dr. Owen. 

16. Kal o-uvrjya.yev] This relates to a-vvayayeh aurobg, ver. 14, the in- 
termediate verse in a parenthesis. Dr. Mangey. 



CHAPTER XVII. 

4. xa) axa^aprr^rog] Several MSS. read, exegetically, ra axahafia t%, 
which is rather harsh. Therefore read, with /Irethas, in easy construction, 
tcov axadapTwv rrjg zsoqye'iag ccut%. Dr. Owen. 

8. fi7^s7rovT£s] Several MSS. read 3X£7roWo)v. But if a>v ou ykypaif\ai — *- 
jtoVjxou be inclosed in a parenthesis, the common reading is, in my opinion, 
far preferable. Dr. Owen. 

CHAPTER 



REVELATION, CHAPTER XVIII. 633 

CHAPTER XVIII. 

13. xa) 'iTnraiV, xa) psdwv, xa) (rcoy-arcov^ To avoid the sudden change 
•of construction, read, in the accusative, t7nrovg, xai pilag, xa) (rw^ara. 

P. Junius. 

14. Kat vj o7rwpa t% sTriOupiag rijg \|/yp£%.] If we place this verse after 
ver. 23, the second person would there come in uniformly, and the third 
person would here be continued at ver. 15. Beza, Vitringa. — But the 
like change is in ver. 22, Babylon shall be thrown down — and the voice 
of harpers be heard no more in thee. Bengelius. 

Ibid. xa\ oux eVi ou p) eu^o-jig aura.] How emphatical is the Greek by 
this introduction of three negatives ! Dr. Owen. 

17. xa) vjag ew) twv zrXolwv 6 o£wAo£,] Various are the readings in this 
place. Some Editions have z&ag 6 kir) rwv ctXojW rsXecov. Others, zsag o 
£7r) tokoi/ zsXewv. But, if I might be allowed to indulge a conjecture, I 
would suppose that St. John wrote, xa) zsag rwv ctXso'vtcov ofxi'kog, which 
was afterwards explained by xa) vavrai in the margin ; from whence it was 
taken very early into the text. Dr. Owen, 



CHAPTER XIX. 

3. Kal SiuTBpov — 'AAArjAoui'a.] Place these words in a parenthesis, that 
xai 6 xairvbg &c. may stand connected with the foregoing verse. 

Dr. Owen. 

5. All/sirs tov Qeovj And so with an accusative throughout the New 
Testament. But Wetstein would read here in the dative. r«) Ssdo, for 
reasons which I cannot perceive. This reading, we grant, is supported 
by six MSS. but the common reading is supported by no less than 
twenty-jive. Dr. Owen, 

g. Ka* Asys* fxor] scil. ayJsTtog; which I suspect to have been some- 
how left out very early. Dr. Owen. 

10. "Opa ]xv)' GuvZou'hog crou el|x5] Distinguish: "Opa, ju/q <ruv$ov7>6g rrov 
eifii' See, if I am not thy fellow-servant ? as Arrian, Epict. lib. i. c. 28. 
p. 157. edit. Lond. "Opa, ^ rep zsapaxo^oubeiv olg moist, Vide num dif- 
ferat intelligentia suarum actionum'. Oederus, Syntagm. Obs. Sacra, 
p. 734. 

Ibid. eVJ* to 7&v;u[Aa rrjg zrpo<pr}Ts!ag.~] The spirit, i, e. the main drift 
and end, of prophecy. Dr. Owen. 

4 M 12. 



634 CONJECTURES ON THE NEW TESTAMENT. 

12. 01 8e o<£>8aA/xol — CToAXa'] Insert these words, for the sake of 
grammar, in a parenthesis, that s%ayv ovo|u,a &c. may connect with the 
preceding verse. Dr. Owen. 

Note, ver. 14. (fl^areu^ala. — hfishofxivor and ver. 15. eQtoj — aurovg' 
where the construction, as in many other places, refers to the sense, and 
not to the ivords. Dr. Owen. 



CHAPTER XX. 

4. xa) sxaQurav] Qu.What is the nominative case to this verb, hxaBio-av} 
Before rag ^X^S understand the word elftov: and again, before oi r-mg 
supply xa) [rag 4^/^S exsivoov] olrivtg ou T^poasxuvrjcrav &c. Dr. Owen. 

Ibid. In Wetstein's Greek Testament, p. 836, there is a note of inser- 
tion, (viz. + avrwi) under this text, which it is not easy either to account 
for, or to refer to its intended place. But whether it came by mistake 
from p. 838; or is a various reading for hf aurobg, which stands above it; 
or was meant to be introduced after ^stodttou, in opposition to the several 
MSS. that want it: whatever we suppose to be at first intended by it, it is 
to be taken at present for no better than if it was actually marked in the 
Errata with a dele. Caesar de Missy. 

12. evai7nov rou ©sou,] It appears, from the preceding verse, that rod 
^-povov is a far better reading ; and it is supported by sixteen MSS. 

Dr. Owen. 

CHAPTER XXI. 

2. eyco 'laxkvvrjg] A manifest interpolation, wanting in several MSS. 
Versions, and Editions. Dr. Owen. 

1,9. 6 rpirog, ■^ahxtihov] F. ^apxr^vov. Lamy. — %apxr}Tov, Vers. Copt. 

27. el (x^ oi ysypappivoi] Elliptically written. Supply, by repetition 
from the beginning of the verse, [ou ^ suriT&wariv s\g avrrjv^j el y.rj ol ys- 
ypay.psvoi h Tip fiiRhim &c. See Arabic Version. A similar ellipsis oc- 
curred before, ch. ix. 4. Dr. Owen. 



CHAPTER XXII. 

1. Ka» eiktge &c] Let the five first verses of this chapter be joined to 

what precedes in the last, Wetstein. 

2. 



REVELATION, CHAPTER XXII. 635 

2. 'Ev \xk<T(ti Ttjg zsKarelug aur%, xca rod ra-ora/Aoii, hrsZ^eu xa\ hursubcV, 
fuAov %(ur\s,'] Translated commonly thus: In the midst of the street of 
it, and on either side (i. e. on the one side and the other) of the river, 
was the tree of life. But can this translation possibly be right? How 
could the single tree of life, as here represented, possibly stand on both 
sides of the river? The difficulty, in my apprehension, is somewhat 
considerable ; nor can I think at present of any other way to solve it, but 
by inclosing the words, xa) rov zsoTay.ou IutsZQsv xai svrsudev, scil. crogsuo- 
fjtivou, in a parenthesis; and rendering the passage as follows: In the midst 
of the street, (and consequently of the river that flowed around) stood 
the tree of life, which bare &c. The Greek, svtsuQsv xa) evrevQeu (alii 
exsiQsv), as the Latin hinc Mine, means not on the one side and the other, 
but on every side, or all around. Dr. Owen. 

12. Kai t&oy,] First transpose ver. 13, before ver. 12. Then place 
them both after ver. l6\ so that 13, 12, will be ver. 15, 16, and will 
properly come in as the words of Christ, not of the Angel sent by him. 
Beza, ed. 3, 4, 5- 

20. vol) spyou, Kupis] F. KAI sp^ou, i. e. ouV sp£w- Reza. 



THE Romish Writers heretofore depreciated the Hebrew Scriptures, 
that they might throw an additional weight to their Vulgate ; and Hebrasa 
Veritas was on the contrary the characteristic doctrine of the Protestants. 
The voice of the latter is now changed ; and the general opinion is, that 
there are errors both in the Hebrew and the LXX, some by the negligence 
of transcribers, and some by the wilful corruptions of the Jews. Bishop 
Walton, who maintained in the main the genuineness of the Hebrew in 
the last century, pleaded, " that if the Jews had wilfully corrupted the 
Hebrew, they would have done so in those places which relate to the cir- 
cumstances of our Saviour's life, or the mysteries of the religion he estab- 
lished 1 ." Dr. Owen, in his incomparable treatise, An Enquiry into the 
present State of the LXX Version, joins issue upon this test, and has 
produced abundance of instances on both heads. I would mention an- 
other, from the late Mr. Clarke's Connexion of Roman, Saxon, and 
English Coins, p. 216; in which the Jews, for the honour of their Pa- 
triarch Abraham, and to exempt him from reproof, have softened the 

• Bibl. Polygl. c. vil 4, 

4 m 2 Hebrew 



636 



CONJECTURES ON THE NEW TESTAMENT. 



Hebrew into nonsense, and the LXX have preserved the genuine censure 
of him, Gen. xx. 16. A like zeal, no doubt, would tempt them to alter 
the Hebrew or the LXX, for the establishment of their religion. The 
Fathers, and particularly Justin Martyr 2 , charge it upon them ; and, 
what with different versions into Greek, and jumbling them together, 
prophecies were eluded and perverted. 

But our modern Commentators have been so offended at the frequent 
variations of the LXX from the Hebrew, that they have conceived a very 
unfavourable opinion of it ; and Beza 3 , Sanctes Pagninus 4 , Bellarmin 5 , 
Petrus Possinus 6 , Salmasius 7 , and others, thought we had not now the 
antient LXX ; and Usher 8 wrote a book to prove it. Is. Vossius, on the 
contrary, thought it inspired ; and Lud. Capellus endeavoured very laud- 
ably to compare them together, and to fix the true reading to both. But 
Dr. Bois says, that the Apostles, in their citations from the LXX, ne 
latum quidem unguem ab illorum verbis et vestigus discesserunt 9 . 

I had proposed to have inserted, A Table of all the Citations in the 
New Testament from the Old, according to the Vatican and Alexandrian 
Copies ; by which the Reader would see, that though the variations were 
numerous before we were possessed of the Alexandrian MS. they are now 
reduced by means of it to about a dozen ; and probably would be fewer,, 
were more MSS. duly collated. But what would it avail, since the Criticks 
now agree, " In versione LXXvirali plerumque ea lectio est sequior, quae 
cum textu N. T. propius congruit, quippe ad eum conformata 10 ." 

W. BOtVFER. 



c * Dial, cum Tryph. 

4 Isagog. c. ix, 

c De Christi Genealogia Diallactici, c. v. 

* De Graec. LXX Int. Versione. 

9 Vet. Interpr. cum Beza Collatio, in John vii. 25, 

'• Bengel, in Gnom. ad Eph. iv. 8; 



3 On Matt, xxvii. 9. Luc. i. 7. & alibi. 
5 Lib. ii. de Verbo Dei, c. vi. 
7 De Lingua Hellen. p. 243. 



AP- 



( 637 ) 



APPENDIX. 



From Sir John -David Michaelis's Introduction 

to the Sacred Writings of the New Testament. 

The Third Edition, Quarto, 1777, 

[Communicated by Dr. Woide.] 



section cm; 

INSTANCES OF CONJECTURES. 

Matthew x. 10. 1 VENTURED a conjecture upon this passage, as- 
quoted by Bowyer ; but have retracted it in the second Edition of my 
Introduction. 

Mark xiv. 69. y matila-xri means the same maid who told him before, 
ver. 67, that he was a follower of Jesus. This manifestly contradicts 
Matt. xxvi. 71, sltisv aorov aAX7j. Is there no MS. where the article is 
wanting ? I will not quote the iEthiopie and Coptic Versions, which 
have another maid, as they may have translated in this manner to avoid 
the difficulty. The English Version doth it really also ; which was made, 
without doubt, from an edition where the article was expressed, and 
which translates, however, elfav auVov aAto]. The question is, what is to 
be found in the MSS. ? and do they confirm my conjecture ? 

Mark xvi. 14. avaxeifxsvoig auroig rois evhexa. Is there any MS. which 
reads avaxei^bis auroig KAI roig evSsxa? To them, to the Disciples of Em- 
maus, and to the Eleven. This would perfectly agree with Luke xxiv. 36. 

Luke 



638 MICHAELIS'S CONJECTURES 

Luke vi. 2Q. awo rot) alooVTog crov to IpaTiov, xai rou ^iraiuoi (xij xooXo&rig. 
Should this not be the reverse, according to Matt. v. 40, kirl rou alpovrog 
(too tov %iT(ova } xou to Ipariov \x,r^ xoo'Kutrrjg ? You may see, by my Mosaical 
Laws (§ 148, n. 3), the great difference, and that the order of St. Mat- 
thew is more easily explained according to the Jewish Laws than that of 
St. Luke. But I confess that this change is not absolutely necessary; as 
Christ may have made use of both expressions, and St. Matthew retained 
that which is more intelligible for a Jew, and St. Luke that for a 
foreigner. 

Luke ix. 10. Is not avrtxph left out after the words e\g totov eg?jju,ov? 
to the wilderness opposite a place called Bethania? See Mark vi. 45. 

Luke xi. 36. This verse would get a great deal of light by the insertion 
of the single word to. Should we not read el ouv to cdHixa. (too o"hov (pcoTsivw, 
prj 'i%ov t» pipog (txotswov, s(flai Qodtsivov TO oAos/ ? The sense is, if by a 
sound eye the whole body groweth light, and can see, take care also that 
the whole of you, the whole Man, Body and Soul, may be light. The 
eye gives light to the whole body; but the whole man must be illuminated 
by that which Jesus has before called the light within thee, which is true 
knowledge. 

Luke xii. 15- oti oux Iv t<a zTspiorsveiv rm vj fay aurou I«r7tv ex twv 
uxa^ovTcov auToo. May not St. Luke have written, oti ovx Iv t<o Tsepio-o-evsiv 
tiv\ ij far\ auroo saliv: aAA* ex twv u7rap%oVTa)V aurou? We do not live upon 
what we have superfluous, but upon what we are possessed of; viz. upon 
the little we make use of, and can spend in eating, drinking, and 
cloathing. Horace, Lib. I. Serm. Sat. I. 45 — 64. 

Luke xiii. 15. The word '6vog, which we have in place of mog in our 
printed Copies, is not taken from MSS. but is a critical conjecture of the 
Editor. If this is approved of, it is a confirmation of the particular right 
I think we have to make critical conjectures in St. Luke. Michaelis, 
MS. 

Luke xxiv. 12. I have a suspicion relating to this verse which I cannot 
overcome; and think that after this verse something is wanting, an ac- 
count of the apparition made to St. Paul according to 1 Cor. xv. 5, and 
even Luke xxiv. 34- The reasons of my suspicions are : 

1. It is impossible to account why this narrative stands here, especially 
as the principal person, St. John, is left out, who did more than St. Peter 
in visiting the empty grave. This would be very proper if it was the 
beginning of an account of an apparition to Peter, in this manner: Peter 

saw 



ON THE NEW TESTAMENT. 6*39 

saw in the beginning nothing but the empty grave, and went with 
astonishment home ; but a short time after, &c. 

2. It is inconceivable how St. Luke makes the Disciples say, ver. 34, 
that Jesus has appeared to Peter, without mentioning it before- hand *, 
but having expressly observed that Peter has seen the empty grave, and 
leaving out what was the principal thing. 

T cannot help believing that after ysyovog there was an account, begin- 
ning perhaps with the words xa) »8ou, which was left out very early from 
the copy from which all other copies flowed ; and perhaps for this reason, 
because the thirteenth verse began also with xaX ISou. 

John vi. 21. vj'QsAov oZv Xa£s»V aurov, they would receive him into the 
ship, but immediately the ship was at the land. I cannot tell how to re- 
concile this with the account of the other Evangelists, according to which, 
the Disciples actually received Jesus into the ship ; however others have 
been more lucky in explaining this difficulty. But all the difficulties dis- 
appear if we suppose that St. John has written ^a9oi/: now they came near 
to receive him, and immediately after [when they had received him into 
the ship] the ship was at the land. In every Profane Author this critical 
conjecture would be admitted, when eye-witnesses, giving an account of 
the same subject, seem to contradict one another. 

Acts ix. 16. O7ro8s/|tt) auTco. Before the Conjectures of Bowyer were 
published, a conjecture forced itself upon my mind much similar to that 
mentioned in Bowyer under the signature of R.^f I put it here, as it is 
not quite the same, and as it seems to bear the seal of probability when 
two persons have similar conjectures. I attempted uTrs^si^a. aJTip, and 
translated it in my Lectures thus : " non tarn vexavit ecclesiam meam, 
quam, me ita rem moderante, alios vexans vidit, quid debeat ipse ali- 
quando pro me pati. Non nova illi erunt, quorum exemplum in aliis 
praeivit." 

Acts xxvii. 16. T7Jg exaQTis. Here I suspect much the Article. Ac- 
cording to it, it is supposed that they threw the boat into the sea, and got 
it out with a great deal of difficulty. This is not probable : 1. What reason 
had they to throw the boat into the sea during the storm? It would beat 
the ship if it was left swimming, as commonly is supposed for want of 
knowledge of things belonging to the sea. 2. Why should they not have 
been able to get it again? They had not left it quite loose in the sea. 
3. What could their being near the shore contribute to get again their 

* I cannot coavince myself that Peter was one of the Disciples going to Emmaus. 
t Mr. Marklandj see p. 31. 

own 



<?40 MICHAELIS'S CONJECTURES 

own boat? — 1 had a mind to leave out rr\g: the sense will then be, when 
we were near an island we looked for assistance, but could scarce get a 
boat sent to our relief, &c. 

Rom. i. 4. In this very difficult passage I suspect that KAI is perhaps 
wanting, and that it should be xa.ro. Jlvsu^a uyiaxruvrig KAI ef avaalaarewg 
vsxpwvi.so that Christ in two accounts is called the Son of God ; 1. for his 
eternal divine nature; 2. for his resurrection from the dead. But I see that 
this conjecture is not necessary, and that by another interpunctuation the 
passage may be explained. See below, § 112. Besides, it is supposed, 
without proof, that Uvsupa. ayiaxrourig signifies the eternal Divinity. 

Rom.vii. 24- s* too <rwy.ccTog too Savaroo toutoo. Is there no MS. which 
reads, with a transposition, Ix too ^avdrou too a-c6[xarog too'too ? 

Rom. vii. 25. eu^apio-laJ ra> Qscp. Might not St. Paul have written eu 
X^S T0 " ©sou? Euge! gratia Dei me a morte hujus corporis liberavit per 
J. Ch. Dominum nostrum. 

Rom. viii. 2. I never read this passage without thinking St. Paul might 
have written yap vopog too Tsrvsufxarog KAI r^g ^(orjg sv Xpt<r1a> Ttjo-oo, 
rfheubepaytri fxe ouro row vofxou t% ay.apTiag xa) too ^avarou, because the 
apodosis of this verse would perfectly agree, and give a sense required by 
the connexion. 

Rom. ix. 11. xdTiouvTog. Is it not to be Kahovvrog ? One sees no reason 
why one should be called but that God should promise something (=Aa- 

'ATjtTEv). MlCHAELIS, MS. 

Rom. ix. 22. e\ Ss : perhaps *'$£. Michaelis, MS. 

Rom. xv. 12. aq^siv iQvuiv : perhaps "kuwv. 

1 Cor. iv. 1. Ourcog yy-ag Xoyt£gV9a> avftpwirog. It seems avQpcoTog is not 
here well placed. A man for every body sounds not well in the Greek. 
The phrase would go on better, and the sense would be more beautiful, if 
we read ourmg Aoyi^eVQa) yfAag avbpcoTog dv^pcoxovg. The meaning would 
then be, we are men, like you, not masters of the Church. Let a man. 
look upon us as men, as equals, the only prerogative of whom is, that 
they are Servants of Christ. 

1 Cor. viii. 10. oixo^ofxri^asrai. The expression, the conscience is edi- 
fied to eat against the conscience those things which are offered to idols, 
is so particular, that others have already suspected this to be a fault. I am 
of the same opinion, and venture a new conjecture, which changes only a 
single letter, and such an one as is often changed by the Transcribers, A 
and N. Might not St. Paul have written otxovop]Gr;o-£Ta», or, his con- 
science will be seduced to eat things offered to the idols; or, his 

conscience 



ON THE NEW TESTAMENT. 6*41 

conscience will follow yours, and he will eat by complaisance toward you 
(xdlt olxovoyJav, as the Fathers are used to say) things offered to the idols; 
or, he will conceal his true meaning [which may be also called <rwsifoi<Fig] 
and eat things offered to the idols by hypocrisy. I should prefer the last. 
The Fathers wake use frequently of olxovopia in this sense; for instance, 
St. Chrysostom, Acts xxi. 20, 21, says of St. Paul, ixstvog roivuv o-uyxdla- 
€riyai dvayna^rtixsvos 'lovfiaigsiv. 'AAA' ou%) t% yvuifx^g, aXAa T% olxovoixiag 
to ysvcpivov tfv. But the question is, if this signification, admitted by the 
Fathers, is so old ? Something similar we find in the LXX, Ps. cxi. (or 
CXll.) 6, o\xovo[j,rj<rsi Toug "Koyoug auroo su xpto~si. 

1 Cor. xiv. 10. ysvrj $a>vd>v. Might not St. Paul have written ysvrj ifymv} 
As there are so many nations in the world, none of them is speechless : 
but if I know not the meaning of the voice. 

1 Cor. xv. 1. yvcopiga). Reads there no MS. yt>a>gjVa>? This I would 
take to be a question : opiisne est, ut evangelium meum vobis narrem? 

1 Cor. xv. §7. oij7,ov or i ixlog. What St. Paul here says is true; but it 
doth not appear why he says it. Was there any danger that somebody 
might believe that the Father should be also comprehended under all 
things which are put under him? One would rather expect something 
similar : it is clear, that it is not prejudicial to the rights of him who put 
all things under him, and that it is not put under the Son, in an 
exclusive manner, ivithout the Father. This would be the sense, if we 
should read on MH ixlog, or or* ex tou a7rord^ot.VTog. 

2 Cor. i. 17. Iva. fi zrap i[xo) to vol) va), xa) to o5 ov. The correction 
mentioned by Bowyer under the signature R *, %va. y rarap* iy.o) to va) oS, 
xa) to ov va/, has not only come also into my mind, but seems to me to 
be very necessary. Yea is yea, and nay is nay, is the description of a 
man who loveth truth. (See Matt. v. 37, Jam. v. 12, and Wetstein, upon 
those passages). On the contrary, his yea is nay, and his nay is yea, is a 
description of a man whom you cannot trust. Mr. Treschow, according 
to his letter dated July the 17th 1771, in answer to the questions I re- 
commended to him, has actually found a correction in this passage, but 
which could not be distinguished. 

2 Cor. i. 24. oTi xupis6ofi.su vy.cSv TYJg r^lalecug. I have some suspicion 
against the last word : 1 . How can what St. Paul wrote before, that to 
spare you, be looked upon as a dominion over their faith? 2. A dominion 
over the faith can be nothing, but when my mere word is a rule of faith 
t» others ; and it was really the infallible word of the Apostle. Every 
thing would be easy, if we should read, without this troublesome word^ 

* Mr. Marklandj see p. 491, 

4 N «T< 



6*42 MICHAELIS'S CONJECTURES 

on K06ieuoi*.ev upcov, that we have dominion over you. Who has dominion 
can, as St. Paul has done, speak of sparing. Michaelis, MS. 

2 Cor. v. 10. to. §ia too <ra)^aroj. Every body will see the difficulty of 
these words. The Vulgate read ioi'a, ut referat unusquisque propria 
corporis. I have thought that both readings might be true, and combined 
in this manner: tW H0f/.i<r-/}rai c ixa(flog ra 18/a ota, too trw^arog, z&pog a. 
eirpa^ev — that every body might receive what is his own [what he 
deserves, the reward of his works], even in his body, according to what 
he has done. If St. Paul did write TA IAIA AIA TOT, nothing was 
easier than that one, with overlooking some letter, did write TA AIA 
TOT, and the other TA IAIA TOT ; and both had but a fragment of 
the true reading. If all our MSS. were copies from two MSS. (not from 
one MS. as I supposed in St. Luke), one of which had made this, the 
other the other omission, our text would be the same as it is now. The 
true reading of St. Paul would then be found, not in any copy, but the 
fragments only, which were afterwards corrected by the Transcribers ; so 
that more various readings hence originated. 

2 Cor. v. l8. rod xaTuXkutavTog Tjpxs — who has reconciled us (the 
Apostles) ? Have the MSS. in this passage been exactly collated ? 
Do none of them read b\xa.g ? reconciled you, and given to us the 
ministry of reconciliation, or the preaching of the reconciliation. This 
is perfectly agreeable to ver. 20, we beseech you, as ambassadors of God 
and of Christ, accept the reconciliation with God. The same construction 
I suspect to have been here, we find ver. 1Q. 

1. Reconciling the world to Himself, fy h Hpidlip noa-pou xaraXkaa-frcov 

2. and has committed unto us the word of reconciliation, xa) Qipsvog 
h ^[xiv tov "Koyov Tv\g xoLTaXha.yy)g. 

It is true, that even the Apostles have been reconciled ; but this was not 
connected with the subject St. Paul was speaking about, nor with the 
preaching of the word of reconciliation committed to them. 

2 Cor. vi. 1. I am in general very little inclined to Conjectures ; but I 
suspect here very much the word trvv spy duvrsg, as I cannot make of it any 
sense in which it is not superfluous. I have thought about <ruvsipyovrsg, 
coarctantes, cogentes, hortamur, we exhort you in the most pressing 
manner. Michaelis, MS. 

Galat. iii. 20. Is this verse from St. Paul's hand? It seems to be an 
objection, which somebody had marked on the margin, and which may 
have crept into the text. It might very well be omitted. 

Phil 



ON THE SEW TESTAMENT. 643 

Phil. ii. 13. evzpysh. Bowyer has already collected Conjectures on this 
passage. I see the difficulty of the common reading, hut an easier correc- 
tion occurs to me, suspysh. However, I do not think this change necessary ; 
but I point out an easier correction in the place of a more difficult one. 

James i. 19. "flcrls, or, according to a various reading, 'Icfls. Should not 
%<f\s be the true reading, which is the intermedium, but has not been 
proved from any MS.? %<f\z doshQoi (jlou dyaxyjro), etflcu 7x5.$ a'Apcairoq^ 
would be intelligible : Be you dear brethren^ even let every man he swift 
to hear, &c. 

1 Peter \. 6, 8. dyaXkioia-^e. Is dyaXAia<r£«r9s not to be found in any 
MS.? 

Revel, xiv. 18. e^wv l^owr/av hr) tou ss-j^of. I do not see what the 
power over the fire has to do with the business of the Angel ; nor why the 
Angel of fire should give orders to gather the clusters of the vine. If the 
Angel was the subject who, ver. 15, 16, ordered the harvest, I would be 
bold, and without the least enquiry correct, ett) tgu zzupou, over ivheat. But 
this I cannot do, as this Angel orders the vintage, and the pressing of the 
vine. But I may be permitted to ask, could we not read oirwpag in place of 
vsupog, or even zaruppou, which is very probable to me, but in a new signifi- 
cation, agreeable to the Hebrew idiom ? TJuppov, red, would be literally 
the Hebrew "V^n, and have the same derivation, or the dark red vine, 

which flows in the press (the blood, ver. 20), or the quite ripe red grapes. 
The new and rough word, introduced from the Hebrew idiom, agrees very 
well with the style of the Revelation: and even if I should find in one 
MS. nroppog with a double p, it would be enough for me, as it would be a 
construction peculiar to the Revelation, according to which, the Nomina- 
tive is placed for any other case. 



SECTION CXIL 
INSTANCES OF NEW INTERPUNCTUATIONS. 

Matt. v. 34. eyu> 8s T^iyoi u[xiv, y.^ o^xoVat oTuog' [j.tjts iu Tto ovga.v<o, &c. 
If we put a colon after o7\(os, oaths in general are forbidden. And this is 
the sense which so many erroneous consciences have adopted, but which 
is against the moral of the Bible, and would introduce a system of morals 
which, if generally adopted, is incompatible with the public good. 

4 n 2 The 



644 MICIIAELIS'S CONJECTURES 

The learned man whose Conjectures are quoted by Bowyer under the 
signature of /?.* omits the colon entirely. I would rather change it into 
a comma, pg d/xoerou oAa>s, ju/r/re &c. and translate it thus : But I say unto 
you, you shall not at all neither* swear by heaven, for it is God's throne, 
neither by earth, &c. But I agree with R. that it is permitted to swear 
by the name of God ; and that the oaths, by Heaven, by the Earth, the 
Temple, Jerusalem, our Heads, are entirely forbidden, which by the 
Pharisaical doctrines were subject to so many abuses. We must not swear 
at all, if we shun swearing by the name of God. 

Frequent instances are to be found in Bowyer. I will only add some 
instances of changes in the interpunctuation which occurred to me, and 
which Bowyer has not. How difficult, how insurmountable, has been 
hitherto the passage Rom. i. 1, 2, 3, 4. I have already mentioned (§ 103), 
that I was tempted to change this reading according to a critical Con- 
jecture ; but this is not at all necessary, if you make a better inter- 
punctuation. To be more clear, I will not only make the interpunctua- 
tion, but also certain sections. What do you think ? Could we not divide 
those verses thus ? 

K?o]TO£ a.To<f\oKog, dfyopurpivog e\g evafyihiov 

©EOT, 7S>pos7rrjfysi7^aro Sja rcSv zxpotyrjraiv auTou iv ypafycug ayiaig, 

Yis$n tol> TIOT auroio, rou ysvo[xsvou ix <nrepiKCt.Tog Aoc£i8 xa.ro. <rupxa, f 

tou bpurQeVTog ulou &eou iv 8yvaps»' 
Kara nNETMA AITil^TNHS, ef dvacrlourscog vsxpwv tou xvpiov ypdlv 
Tjjflrou Xpi<r7ou. 

The sense would be: 
Paul, a called Apostle, separated into the Gospel 
Of God, which he had promised before by his Prophets in the Holy 

Scriptures; which Gospel treats 
Of his Son, who was made of the seed of David, according to the 
flesh ; but in the same time declared the Son of God in the true 
meaning of the word : 
According or by the inspiration of the Holy Spirit, who has been 
poured out since the resurrection of Jesus Christ from the dead. 

Another instance, but not of so great consequence, I find 2 Cor. v. 17. 
I am inclined to leave out the comma after the word 'Xpufltp, and to inter- 
punctuate thus: ehig iv Xgj(r7a> xaiv^ xli<rig, ra d^jjxia Toap^X^v &c. If 
any man is by Christ a new creature, old things are passed away, and all 
things are become new. 

* Mr. Markland ; see p. 65, 

The 



ON THE NEW TESTAMENT. G45 

The passage 1 Tim. iii. \6. might be perhaps interpunctuated thus: 
Qsog, or og [at present I do not mean this various reading] i<paveea$ri, iv 
trupxi itiutctiaMri, iv vrvsu[x,a!i ab&)i} dj r yh\.oi£, &c. The sense would be, if we 
read Ssog, God is revealed [has shewn himself to the mortals in the 
human nature he assumed] : he was punished [for our sins] in the flesh 
[in the human body he assumed]: in the spirit [in his soul] he appeared 
to the Angels. Or, if you prefer og : He, who has been revealed upon 
earth, has been punished in his body, and suffered death, in his soul he 
appeared to the Angels. Remember what has been said § 189 — 1Q1, that 
hixaioco is used of punishments, principally capital punishments, where St. 
Paul alludes to Rom. vi. 7 ; and that <tu?£ and mvsv[j.u, being opposed one 
to the other, occur quite in the same manner l Pet. iii. 18, Christ being 
put to death in the flesh, but preserved alive in his soul. Perhaps my 
interpunctuation will not meet with the approbation of several of my 
Readers ; but I put it here as a specimen, of which I am myself doubtful, 
and only as an essay. 

Luc. i. 78. dvciToTsq i£ tyoug: a stop very aukwardly combined. Neither 
the Plants, nor even the rising Sun, axe from on high; but this is on the 
horizon, and those in the ground. Hence we have so many particular 
explanations and conjectures for changing the text. If you change the 
stop in this manner, «re<r;«£v|/a]o ypag dva.Tohr\, e£ (a|/ou$ S7ri<p6ivai rolg su 
a-xfjTsi xa\ crxia. ^avdrou xaG^jxsvojs, every thing is easy: adspexit nos 
ortus; i. e. sol oriens; ut ex summo coeli (ex Zenith) illustret in tenebris, 
et umbra mortis sedentes. De solis ortu sermo esse videtur, qui semper 
ad altiora cceli fastigia gradum facit, donee meridianus fuit, summumque 
coeli obtineat. Vide similem imaginem Prov. iv. 18; ubi via justorum a 
sole illuminari dicitur, primum exoriente, deinde altius scandente. 

Michaelis, MS, 



Sometimes the text may be explained by dividing the letters of the 
words otherwise: for example, the phrase \oyog b i[xog oi %a)pu iv fyuV, 
John viii. 37, remains dark, even after all that the Commentators have 
said upon this passage. Might I not divide the words in this manner? 
oux wosi, non manet, non permanet in vobis, from a>psa>, which is ex- 
plained in the Greek Dictionaries ^pov^co. Michaelis, MS Note on 
Sect. CXIJI. 



A 



( 646 ) 
A SPECIMEN OF NOTES 



ON THE 



OLD TESTAMENT. 

BY STEPHEN WESTON, B. D. F. R. S. S. A. 



GENESIS. 

ii. 5. "AND every plant of the field before it was in the earth, and 
every herb before it grew;" translate, "And every plant of the field before 
it appeared upon the earth, or above ground." The meaning is, that every 
plant, in seed, or root, was in the earth before it rained : it existed in the 
earth, but could not appear on the earth, till the rain had brought it up, 
sm rijg yi\g. LXX. 

iii. 14. "Upon thy belly shalt thou go." Hence the serpent is so called 
in Greek, %uf>ya<f}pos exhv-yrjpag. See Salmasius's Notes ad Aram Secun- 
dam. The word has been found in an antient inscription: diis paternis 

SURGASTEO MAGNO; read SURGASTRO. 

NUMBERS, 
xxv. 8. "And he went after the man of Israel into the tent, and thrust 
both of them through, the man of Israel, and the woman through her 
belly." Here the Paronomasia, in which the Oriental languages so much 
delight, is entirely lost. TOp and !"U"Qp meant the chamber of the tent, 
and the chamber of the woman, or her private parts. From the root 12p, 
through the Arabic Al Kobba, comes Alcoba in Spanish, and Alcove in 
our own language. 

JUDGES. 

"Of the armed men." tS^Bftftrn, translate "unto the outside of the 
fifties in the camp of the Midianites, who were drawn up in fifties, ava 
zjivryxovla. of St. Mark, vi. S9- Consult Michaelis in lex. Thus perhaps 
Exodus xiii. 18. is to be understood. 

ISA- 



NOTES ON THE OLD TESTAMENT. 647 

1 SAMUEL. 

xxv. 22. "Any that pisseth against the wall," ovpsooa-iu a.\ y.h ywoTixig 
op%a\, 01 Se avopsg Tcar^evoi. Canes autem ad parietem. See Herod, p. 101. 
edit. Gronov. lib. ii. 

2 SAMUEL. 

vi. 14. "And David danced with all his might before the Lord." 
Dancing round altars was always a religious ceremony. See Callim. 
Hymn. Del. ver. $06, and Philo, who says, God delights in altars, a.7rupois, 
without fire, round which the Virtues dance, p. 155. Par. 1552. 

viii. 17. "And Seraiah was the scribe." The scribe was the state-secre- 
tary, and keeper of the records. The Nisaeans call Tiberius their scribe, 
or ypap.p.uTsa)g> on one of their coins. See Hunter and Pinkerton, vol. II. 

p 209. 

2 KINGS. 

v. 26. " Is it a time to receive money, and to receive garments, and 
olive-yards and vine-yards, and sheep, and oxen, and men-servants, and 
maid-servants?" Consult Lucian in Toxar, where all these presents are 
enumerated. Ta jxjv yaq Zwpa. ou xa.ro. /x^Xa, xa) (flsfyavovg avrshloolo olutv' 
a?\.Aa (rvvoixlai oXai, xa) oiypoi, xa\ QspaTraivai, xa) ecr07jT££ evavQilg, xa) 
%o6(tov oVscrov IGeX^o-sjs. 

ix. 30. " She painted her face ;" restore, "put her eyes in paint." This 
is the literal, and the true translation. The custom still prevails in the 
East of making a ring round the eyes, and inclosing them in paint. See 
Ray's Travels, vol. I. part i. p. 8l. 

xix. $. "For the children are come to the birth, and there is not 
strength to bring forth." The chorus in the CEdipus Tyrannus attributes 
the unfruitfulness of the land, and the inability of the women to support 
the pangs of childbirth, to the anger of the Deity. 
Ojts toxoutm 
Ir/iW xa^araiv av£%av(ri ywafxsg. CEd. Tyr. ver. 1J0. 

JOB. 

ii. 9. "Then said his wife unto him, dost thou still retain thine inte- 
grity? Curse God and die." Curse God means give up, bid farewell to 
God. Bless and curse have but one representative in Hebrew, which is '"pi. 
But ch. i. ver. 5. may be also rendered renounced, instead of cursed. The 
first sense of *pl is of bending the body, or the knee, as those do who 
salute, or take leave. To bless God, therefore, that is to say, bless, whea 
we mean to give God up, and withdraw our faith entirely from him, is 

speaking 



64S MR. WESTON'S SPECIMEN OF 

speaking per uTrovopjcp-ov, which pro duris dat mollia verba, as when we 
say recte for nihil. " Turn quod dem ei, recte est: nam nihil esse mihi 
religio est dicere." Terent*. 4to, Hare, p. 141. 

v. 6. "Although affliction cometh not forth of the dust, neither doth 
trouble spring out of the ground : yet man is born to trouble as the sparks 
fly upwards." Eliphaz is here talking of the mischiefs attached to the 
unwise and the improvident, and their posterity. "I have seen the foolish 
taking root, but suddenly I cursed his habitation; whose harvest the 
hungry eateth up, and taketh it even out of the thorns," &c. The meaning 
is, that the harvest of the improvident is not worth reaping, but is left to 
the plunderer, who taketh it from among the thorns and briars with which 
it is over-run. Then follows the verse in question, which gives the reason 
why the foolish, the careless, and improvident lose their substance, and 
are devoured by robbers. 

Because ["O] iniquity cometh not forth from the dust, that is, sterility 
or barrenness is not in the earth, when cultivated : nor does labour [ 772^] 
grow out of the ground; because ["0] man is born to labour, as the sparks 
fly upwards. If the ground be not worked, it will not bring forth, it will 
not cultivate itself; it remains for man to do that part, and defeat the 
curse of sterility, which will send up the thistle for the rose. 
Pro molli viola, pro purpureo hyacintho, 
Carduus & spinis surget paliurus acutis. 

What is it that God says to Adam ? Does he not tell him, that in the 
" sweat of his face he shall eat bread ?" That by labour only he should be 
maintained. I flatter myself Dr. Roberts would not have thought that this 
passage thus explained was any longer a contradiction to the reasoning of 
Eliphaz, but the contrary. See Dr. Roberts's Corrections, &c. p. 102. 

xix. 22. " Why do ye persecute me as God ?" Job had said, in the 
preceding verse, " Have pity on me, O ye my friends, for the hand of God 
hath touched me. Why do ye persecute me, not as God, but as if ye 
were my enemies." The original is ^N 1uO, sicut Deus ; but it seems to 
me^ that instead of two words we should read but one, thus W1M, sicut 
exadverso. " Why do ye persecute me, O ye my friends, as if you were 
in opposition to me." See Taylor, and the Concordances. There is a 
passage in Micah, ii. 8. in which the word TOD, ex adverso, is left un- 
translated in our Version. "Even of late my people is risen up as an 
enemy, ye pull off* the robe with the garment." Between enemy, and ye 
pull off, is *?1DD followed by Tfchw, and should be rendered, "Even of late 
my people is risen- up as an enemy, contrary to our peace (of the house of 

Jacob). 



. 



NOTES ON THE OLD TESTAMENT. 649 

Jacob). Ye pull off the garment from them that pass by securely, as men 
averse to war." In confirmation of this translation we have three versions. 
The Seventy, the Syriac, and the Arabic. K.arsvotvli r% elgyviftg auroO. Po- 
pulus meus resistebat paci suae — contra pacem suam. Another explanation 
is that H(D7ti) is vestis interior, and TTR, which follows, vestis superior, 
cui toga subjacebat: therefore, if you render f V)T2D, desuper, the meaning- 
will be "from the under garment ye pull off the upper;" but this is to 
give a sense to 71fo which it never had, and for which Noidius produces 
no authority. See his Note. 163S. 

PSALMS. 

ii. 12. "Kiss the Son ;" that is, reverence, adore, be obedient unto the 
son. This version maintains its ground, with the aid of the Syriac alone, 
against all the Versions, which seem to have understood 11 to mean purity 
or instruction, Kara<£><A^<ra7= hxkexltog. Uporrxuvrjcrolle xaQagcog. Ai^aa-Qs 
zsrouftslag. Apa^arrQs rsouZs'iag. But our Version agrees best both with the 
previous and subsequent, and should be retained. The question is of an 
illustrious person raised to the throne in despite of his enemies by the 
immediate agency of God, from whence God is said to have begot him, 
and he is called his son; " osculamini ergo filium ne irascatur pater." 

iv. 4. Heb. "Stand in awe, and sin not; commune with your own 
hearts, upon your bed, and be still." Houbigant corrects this passage; 
Hare fills it up, because he is sure something has dropped out; and 
Lowth cannot explain it as it stands. It is objected, that although the 
expression, " Say in your hearts," may mean, think, meditate, and such 
like ; yet it is always added, what is to be thought or meditated upon. 
But, with submission, the subject is fully expressed in the place before us 
in an exact translation, or, as I understand the original, and the Septuagint. 

Hebrew. 
"Say in your hearts, stand in awe and sin not, upon vour bed, and 
be still." 

Septuagint. 
" Stand in awe and sin not — which say in your hearts." 
"Stand in awe," &c. is a precept: a "hsyils, which repeat in your hearts; 
that is, muse upon in your hearts, and in your chamber in silence. See 
also David Kimchi, p. 68. on the Psalms. Relandi Analecta Rabbinica. 
viii. 1. "O Lord our God, 

How excellent is thy name in all the earth! 
Who hast set thy glory above the heavens." 
i... 4o There 



650 MR. WESTON'S SPECIMEN OF 

There are considerable difficulties in the words "hast set," of which 
those who have access to the original, and the versions, with the com- 
mentators, may be easily convinced. See Lowth, Houbigant, Hare, 
Schultens, &c. I omit the various surmises upon the word pJD, from the 
obscurity of whose origin proceed the doubts of the learned. The case I 
suspect to be, a corruption of the text, which, if it be really so, will 
render all endeavours to account for the word, as it stands, ineffectual. 
The various reading of Kennicott is ^f% from which, if you suppose a 
final Nun to have dropped, you will get p)~\, read \)2D. Thou shalt mul- 
tiply, or cause to be increased. Then the version will be, 
" O Lord our God, 
How excellent is thy name in all the earth ? 
Which (name) thou shalt cause to be multiplied ; 
Thy glory is above the heavens." 
p2n is from p2, augescere. See Psalm Ixxii. 17. 
" His name shall endure for ever, 
Whilst the sun and moon remains shall he propagate his name." 
Dr. Durell was of opinion, that we ought to have read a word of a very 
different signification, by the change of a Nun into a Lamed, because the 
word quoted from Psalm lxxii. 17. occurs but once. See his note on the 
place. But this I humbly conceive to be a dangerous precedent in a 
language where the terms once mentioned are so common. Upon the 
strength, however, of Kennicott's various reading in the place before us, 
I flatter myself there can be no reason left to suppose that j*jj*> belongs to 
the list of a7ra§ Ksyopsva in Hebrew. See Psalm lxxii. 17. 

x. 3. "If the foundations be destroyed, what can the righteous do?" 
Dr. Lowth, says Merrick, finds no satisfactory interpretation of this verse. 
Houbigant's corrections afford no assistance; and Hare has nothing to 
offer. He allows that Ci hassatot is rightly rendered "When the 
foundations" are destroyed, &c. But the sense, he says, is uncertain. So 
much is certain, that the difficulty lies where it has never been looked for, 
in the next verse. 

" If the foundations are destroyed, 
What shall the righteous do ?" 
In the word p'HS, the righteous, is an inveterate corruption, owing 
originally to the transcriber, who, being misled by his ear, wrote a Coph 
for a Cheth. It should be JTH2, arx, turris, propugnaculum. 
" If the foundations are destroyed, 
How can the superstructure stand?" 

This 



NOTES ON THE OLD TESTAMENT. 651 

This is the argument that David's friends used to persuade him to fly 
from his insidious enemies, who bend the bow, and make ready the arrow 
to shoot privily at the upright in heart, who use no disguise. If the 
foundations, say they, if the head of the party be cut ofT, what shall they 
do whom he supports ? The tower that is undermined must fall. See the 
Psalm. 

xxx. 17. "An horse is a vain thing for safety; neither shall he deliver 
any by his great strength." Thus Xenophanes apud Athenaeum, p. 414. 
lib. x. 

Ovx WV a£io£ w<nrsp eym, pco(J-rjg yap apsivoou 
'AvSpaJv 7]8' Xinrayv ^[xsriprj <ro<plr). 

xxxv. 14. "I went heavily, as one that mourneth." The step of grief 
is slow and heavy. 

'0:$ tylT^OU 

Dj90K»]§oju,£t/a fiapsiav 

"A-tyofyov $spsi 0a<rn/. Trachin. Sophoc. ver. 98 1. 

xxxix. 2. "I held my peace even from good;" that is, I said nothing. 
Thus Philoctetes : 

1 67] zsoo (ob e£ oubevog 
Aoyoo (TiayTToig. 
xlv. 5. "Thine arrows are very sharp, 

The people under thee shall fall, 
In the heart of the king's enemies." 
See the transpositions of these words in all the comments, and the 
attempts to make sense of them as they stand. The confusion that is 
visible in this passage, I have not the least doubt, is owing to the word 
rendered "under thee, or subject to thee." The second line wants emend- 
ation, and, if I am not very much mistaken, instead of the present text,- 

yrmn ldto 

" The people under thee." It should be written thus : 

•b& "ynntflD to 

"Thy archers shall make the people to fall ;" or, thy archers 
shall overthrow the people, in the midst of the king's enemies. 

We find the word archers in Gen. xxi. 16". than which none seems to be 
more wanted to restore order and sense to the place in question. There is 
no great violence done to the text in the exchange of a Thau for a Teth, 
and the rasure of half a letter. Nevertheless I should be much prouder of 
my emendation if I could support it by an old manuscript or an antient 
version. 

402 xlv. 



652 MR. WESTON'S SPECIMEN OF 

xlv. 8. "All thy garments smell of myrrh, and aloes, and cassia, out of 
the ivory palaces, whereby they have made thee glad." 

Perhaps it is better to translate, 

"Myrrh, and aloes, and cassia from all thy garments, out of 
the ivory boxes of Armenia, refresh thee." 

It is very easy to establish this translation from the present modes of 
the East. See Hasselquist, and the authors quoted by Harmer in his 
Observations, vol. ii. p. 78. The original will also permit this version, 
according to Lowth and Hare. The word (from) is in the Septuagint ; 
but, if any objection be made, we may say, " Myrrh, and aloes, and 
cassia, in all thy garments ;" or rather, " The myrrh, and aloes, and 
cassia, of all thy garments." 

Boxes, or vessels of ivory, or alabaster, in which perfumes were wont 
to be kept, belong much better to myrrh, &c. than garments, especially 
since there is^manuscript authority for Houbigant's conjecture of vessels 
for palaces. See 2 Kings ix. 3. See Merrick's Annotations, p. 97, 

xlix. 14. " Like sheep they are laid in the grave ; Death shall feed on 
them ; and the upright shall have dominion over him in the morning." 
There has been little or no variation from this translation since the 
Seventy to this day. See Bp. Wilson's Bible, and Street's Version, and 
Roberts's Corrections, who have one and the same conjecture about it. 
The Hebrew words are nevertheless clear enough, and unaltered, if you 
except the division of one word into two. 

■pi 1 ? bhu> en ytvi 

mane recti in eos Et dominabuntur 
If you join the second and third words together, you will bring out a 
very different meaning, but most probably the true one. 

"And they shall be held in subjection equally with the oxen." 
This is the sense we are in want of, and corresponds most accurately 
with the previous clause, " Like sheep they are laid in the grave, Death 
shall feed on them, and they shall be slain like oxen." See 2 Chron. xii. 
35. and Psalms ix. 8. xcvi. 10. 

lv. 6. " O that I had wings like a dove." We read this wish in Eurip. 
Suppl. ver. 620. 

Tloravav e* &£ Tig SaSv xll(rai. 

lxv. 13. "They (the valleys) shout for joy, they also." 

Ael[x.(ovss yehoaxriu avoiyopsvoK) poftoio. Meleager. 

lxviii. 



NOTES ON THE OLD TESTAMENT, 6*53 

lxviiir 13. crew p pnatfln dm 

Tripodes inter dormieritis Si 
" Though ye have lien among the Pots." 

It is hardly necessary to say that no interpretation of this passage, 
amidst the variety of explanations already given of it, has hitherto afforded 
sufficient satisfaction to the learned, as to enable any one to pronounce 
decisively upon its meaning. See Lowth, Merrick, Houbigant, and the 
Sacred Criticks. The only method to be taken, as it appears to me, is to 
consider the history, to which the allusion in the 7th verse seems to be 
neither obscure, nor doubtful. 

" O God, when thou wentest forth before thy people, when thou didst 
march through the wilderness." 

This is an evident reference to God's leading his people from Mount 
Seir in Edom to give them possession of the land of Sihon king of the 
Amorites, and of Og the king of Bashan, when God conducted Israel by 
a pillar of cloud by day, and of fire by night. We have the same account 
in the Song of Deborah, and in Habakkuk iii. 6. This preliminary being 
adjusted, we may proceed: but first I must premise, that, as I deem the 
place totally unintelligible as it stands, I have availed myself of a various 
reading in Kennicott, to propose an emendation, which will give an entire 
new turn to the sense, at once clear and perspicuous, and perfectly conso- 
nant and analogous to the history to which I suppose the reference to be 
most obvious. It is remarkable, that the Iod of the word pi (among) is 
wanting in two manuscripts in the King of France's library, in which 
case the text would stand thus, 

tavwn 

That is, the first four letters would form a word ?)iM2, and the remaining 
letters would be DDV% from which, if you suppose a Nun to have dropped 
out on account of the following word beginning with a Nun, and in ma- 
nuscript, number 67, the word immediately following does begin with 
that letter: If on this account you supply a Nun, you will make pTl, 
and the whole will run thus : 

" Though ye have lien in the dusk of Timan." 
Now Timan, or Teman, is Mount Seir, from whence God is said to 
have proceeded. Hab. iii. 3. "God came from Teman." Then the dusk 
or obscurity in which they lay in Teman before God led them to victory, 
is beautifully contrasted by their being made white like the snow in 
Salmon after the Almighty had scattered kings for their sake. 

lxviii. 



654 MR. WESTON'S SPECIMEN OF 

lxviii. 13, 14. "The wings of a dove covered with silver," &c. The 
letter of similitude or comparison having been dropped, ought to be 
restored in this place, and then we shall have, "Though ye have lien," 
&c. "As the wings of a dove," "»Bi55, sicut alse, covered with silver, 
when the Almighty scattereth kings, so shalt thou, or shall ye be white, 
or shining in Salmon. In order to produce this connected translation, and 
restore sense and meaning to this unintelligible passage, nothing more is 
required than to allow that one letter has been lost, which might easily 
happen in a word where two of the same sort follow one another; and 
that i~Q has been written for ft3. " Though ye have lien in the dusk, or 
obscurity of Timan, as the wings of a dove covered with silver, when the 
Almighty scattereth kings, so shall ye be white, or shining in Salmon." 

32. "Ethiopia shall soon stretch out her hands unto God;" literally, 
ivp yvy^ shall make her hands run to God, that is, shall stretch out her 
hands to implore God's protection. The hands are said to run together 
when they applaud violently, 

Cum stetit in scena, concurrit dextera laevae. 

Hor. Lib. II. Ep. i. ver. 205. 

lxxx. 11. "She sent out her boughs unto the sea, and her branches 
unto the river." 

See an account of the vines in the island of Lesbos, and Naxos, how 
they trailed on the ground like ivy. Longus, lib. II. p. 1. and Pococke of 
the Jewish Vines. See Chardin. 

xcii. 10. "I shall be anointed with fresh oil." The finest oil or perfume 
of the East has a greenish cast, the otter of roses. Homer knew the use 
of perfumes, 

Twu [KopoiV, xcti 'ihttici >ca/\.£» jxst sttiBItwv. 

See Theophrast. apud Casaub. not. ad Athenae, p. 974, and 0. S39- 
akig r suu&sg s\aiov. 

civ. 15. "Oil to make his face shine." The princes of the East delight 
in washing their whole bodies with the most costly perfumes. 

" Postquam oleo gravisa cutis." Theb. vi. S46\ 

cix. 18. " He cloathed himself with cursing as with a garment." Plato 
calls ty]v xsvufio^iav %iT(Sva t% tyt%$jffi See Job xxix. 14. 

cxix. 109. "My soul is continually in my hand." This strong Eastern 
expression of danger and distress occurs in that great magazine of antient 
literary curiosities, Athenseus. See the 13th book. 
'Asj ?>s TSTpeixa.lt/ovlct, xcti fyoQoupzvov, 
AeSjoVa, iv T*j %etp\ tt}v "^o^r]v &%ov- 

cxxi. 



NOTES ON THE OLD TESTAMENT. 655 

cxxi. 4. "Behold he that keepeth Israel shall neither slumber nor sleep." 
Thus JEschylus, 

"0</7t£ <puAa<r<ra crgayo£ iv nrpv^vyi sroAsa)? 

Oi'axa vwpwu j3Xe$apa ju.^ xotjuuov uirr-jio. Sept. Theb. ver. 2. 

ECCLESIASTES. 

i. 7. "All the rivers run into the sea, yet the sea is not full." Thus 

Plautus: 

Meretricem, ego item esse reor 

Mare ut est, quod des devorat, nee unquam abundat 

Trucul. A. ii. sc. vii. lin. 17. 
ISAIAH. 
xiv. 18. "All the kings of the earth lie in glory, every one in his own 
house. But thou art cast out of thy grave, like an abominable branch, 
and as the raiment of those that are slain." D'Vnn ©17, occisorum indu- 
mentum, that is, the garment, or covering of the slain; but thou thyself 
shalt not be covered, or "joined with them in burial." It is clear, from 
the Prophet's own words, that ©17 is a substantive, and not a participle, 
as Simon in Lexicon, and Lowth have supposed ; for were it vestitus, and 
not vestis, the King of Babylon would have been covered with slain, 
whom he himself, in pursuance of his sentence, was to cover. Sepultis 
aliis tu insepultus jacebis, says the Prophet. jEschylus calls the grave 
Trjv xara) %$ovog %ha!mv; and Homer, speaking of the sepulchre, says, 
AaiVoi/ eVco ^jrcova. See Agam. ver. 880. II. y. 56. 

xliv. 16. "Aha, I am warm, I have seen the fire." There is mention 
made in Athenseus of a sort of fish called d<pui), of which this expression 
is used, "Us isvp ct^u'^." lib. vii. cap. viii. p. 285. 

JEPvEMIAH. 

xxii. 19. "With the burial of an ass." Asses retire into ditches to die. 
See Ovid. Metam. xi. ver. 170, and Persii Sat. i. sub finem. "Nee clam 
nee cum Scrobe" — ubi asini jacent. 

JOEL. 

ii.4. "The appearance of them is as the appearance of horses." Locusts 
in Italian are called cavallette. See Bochart, quoted by Michaelis in his 
Bible of 1720. 



COR- 






( W ) 



CORRIGENDA. 

P. 131, 1. 30, read on account. 
209, 1. 22, read h. 
299, 1. penult, read 1 John v. 7. 
366, 1. 18, read hnvo^.i. 
379, 1. 17, read Wetetein. 
398, 1. 11, read Corsendoncensis. 
407, 1. 17, read xix. 33. 
411, 1. 14, read John i. 9. 
455, 1. 33, read Polyhymnia. 



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